Strengthening Islamic Cultural Heritage of the Malays in and Southern in the Post Global Society

Farok Zakaria1

Abstract

Malay and Islamic religion have existed long ago in the Malaysian soil, bringing about the Malay Islamic arts and culture. The Malay Islamic Arts and Culture have been the epitome of Malays in Malaysia. Recently, the wave of globalization has transformed some Malay Islamic Arts and Culture to be less significance in the daily life of a Malay Muslim. The role of Malay Islamic Arts and culture is slowly becoming alien to the heart of Malay Muslims. Many factors have contributed to the phenomenon of less popularity in the Malay Islamic Arts and Culture. The Malays themselves have embraced many western influences brought by the introduction of technologies and education. Adopting and practicing modern living with many constraints such as time, monetary and space have led many Malay Muslims to slowly forget their precious gem, the Malay Islamic Arts and Culture. This paper highlights the variety of Malay Islamic arts and culture practiced as rituals by Malay Muslims in Malaysia. It also discusses the factors contributing to the dying of these arts and culture as well as recommending some suggestions in curbing the ever disturbing scenarios of Malay Islamic Arts and Culture.

Keywords: Malay Islamic heritage, Post Global,

1 Professor Dr., College of Islamic Studies, Prince of Songkla University, Pattani Campus Strengthening Islamic Cultural Heritage of the Malays in Malaysia 84 and Southern Thailand in the Post Global Society

1. Introduction in Malaysia, the government needs to Malaysia is a Moslem country propagate the awareness and with vast cultural heritage especially understanding of the beauty of Islamic Islamic Heritage. Islamic way of life is Malay cultural heritage by the Malay in practice in every aspects of their life. Its Malaysia. The rich heritage of the Malay culture and arts are resemblance of should be relearn and practice although Islamic way of life be it in the form of the pressure of modernization is bugging rituals or artefacts. most Malays. However, due to the modern The fact that Malay and Islam is global influences, many of the Islamic synonymous wherever they might be still Malay cultural heritage has slowly loses hold water in Malaysia. Malays would its place in the society. Many Islamic never eat pork and always look for halal related Malay rituals and arts has shy meat as well as never forget the month of away due to the lack of understanding and Ramadan. What lingers in the mind of appreciation by the Moslem Malays of as every Moslem Malay in their living is well as the aging activists about Islam way of living such as halal Rituals such as Berzanji, food, praying time, fasting, Eid, Haj and Hadrah, preparing As-syura porridge and etc. As such, Islam way of life is still wedding ceremony is now fading away strong in the heart and belief of Malays and becoming alien to the Malays. The though they are feeling the prick of main factors that have contributed to the modern wave with all kind of influences declining popularity of these Malay such as internet, television, video games Islamic culture and arts are simply being and many more. the ignorance and less appreciative to those arts. 2. The Basic Islamic Teaching that hold As a strategy to revive the Malays to Islam practice of Malay Islamic art and culture

Some basic teaching which Malays are still clinging strongly to are as follows;

is held and practice dearly by most حبل) هللا(”a. In general, the concept of “Hablullah Malays in Malaysia. As what mentions by Allah in the Holy Quran:

("They have put under humiliation( by Allah)wherever they are overtaken, except for a covenant from Allah and a rope from the Muslims. And they have drawn upon themselves anger from Allah and have been put under destitution. That is because they disbelieved in the verses of Allah and killed the prophet Strengthening Islamic Cultural Heritage of the Malays in Malaysia and Southern Thailand in the Post Global Society 85

without right. This because they disobeyed and (habitually) transgressed”: Ali Imran, 3:112. )

The importance of relationship 3. What is Heritage both towards Allah and towards the Heritage in general is defined as human kind is the heart of all the Malay valuables that are passed from our Islamic culture and activities so as every ancestors to us ( new generation) which ritual will get the blessing from Allah as includes these elements: well keeping a harmonious relationship  Culture with our neighbours and people within  Artifacts our community.  Norms b. With regards to the Malay  Values art and cultures especially Malay  Buildings Traditional performing arts, the  Arts fundmental concept of of Islamic  Customs Teaching adopted by Malays are as  Nature- forest, flora, fauna, river, follows: sea and the environment i. Prophet Muhammad (peace be Wikipedia.com (retrieved on the 16th upon him) said: “Allah is beautiful and October 2007, classifies heritage as He loves beauty.” [Sahīh Muslim (911)] follows: Our faith in Allah’s beauty has • Cultural heritage. It includes triggered them to create those Malay arts, way of life, values, norms performances which are not against Allah etc words so as to make them closer to Allah • Natural heritage. It includes through certain rituals such as Nasyid, elements of environment such as Marhaban and many more. However, the flora, fauna, water, air and etc. degree of those practices should not be • Physical heritage. It includes against the teaching of Islam such as halal building and artifacts which can and haram doings as described below. be physically and visually ii. Imam Al Ghazali mentions that observed hukum for listening to songs and music is Harus and can change to become haram. Malaysian National Heritage Act Hence, it is permitted to practiced (2005) on the other hand defines heritage performing arts as long as it is not item as any National Heritage, Heritage betraying the Islamic teaching. However, site, Heritage object or Underwater in line with the Islamic teaching it is then Cultural Heritage as listed in the register not advisable for women to be involved in of the act. The Malaysian National the scene of songs and dances since their Heritage Act 2005 is an act to provide for voices and movements are bound to the conservation and preservation of seduce the listeners and viewers which national heritage, natural heritage, can lead to Haram. tangible and intangible cultural heritage, Therefore, In Malay Islamic Art underwater cultural heritage, treasure and culture, although the main aim is to trove and for related matters. It received trigger close relationship with Allah and royal assent on 30 December 2005 and the human kind, it is still bound to the was published in the gazette on 31 Halal and Haram judgement/ “hukum” December 2005. The National Heritage that have been prescribed and legalized Act came into effect on 1 March 2006. by Islamic Teaching.

Strengthening Islamic Cultural Heritage of the Malays in Malaysia 86 and Southern Thailand in the Post Global Society

Other classification of Heritage includes A. Nasyid Tangible and Intangible Heritage. Nasyid is normally a form of group singing comprising of minimum 4. Classification of Malay Traditional two members. In some rare cases, it can Performing Artse also be solo singing. Nasyid is Rahmah and Wan Abdul Kadir characterized as follows: (1997) classify arts by its category of  Nasyid is similar to choir group work specification and product produced. in the western arts. Their classification is as listed below:  Nasyid is the most popular form  Music- traditional music of performing arts amongs  Dances- court and folk dances Malay Moslem in Malaysia since  Folk games- such as kite long ago, aimed at spreading flying dakwah on Islam.  Folk songs- lullaby, poetry  Many groups devoted reciting and others themselves to nasyid in  Malay Theatre Malaysia, to name some popular  Malay Martial arts groups are Rabbani, Raihan, Sofwan, In-Team, Hijjaz, and All the above mentioned Malay Brothers Performing Arts Heritage in many ways  Most nasyid are performed by embed and contains some elements of male performer although there Islamic Religious values such as Mantras exist some female lead singer. that praise Allah the creator, prophet  Female nasyid from Mohamad and other prophets. Malay which are well known in the music such as gambus and kompang seventies are Almizan and originates from the land of Arabia and its Aljawaher neighbours.  Nasyid is used as a way of educating the community 5. A look into Malay Islamic towards Islam as well as an performing arts in Malaysia interesting approach for the There are varieties of Malay learning of religion. Islamic Performing arts practice in Malaysia. Many a times, these Malay B. Hadrah Islamic Performing arts spread sparsely to This is a popular dance in the even the Southern Thai. This is due to northern states of Perlis and Kedah. It the fact that the Malays are the most started in Arabia and was brought to dominant ethnic in Southern Thailand. Malaya via India. The dance is mainly Below are some types of Traditional performed by men. The unique and Malay Performing Arts which can be sometimes slightly disturbing feature of classified as Islamic, namely: this dance is some of the performers play  Nasyid the role of women and it has become  Hadrah associated with transvestite performers.  Dikir Laba Perhaps the reason for using transvestites  is due to the fact that it is prohibited for  Berzanji/ Marhaban women to dance in front of a public.  Kercing Traditionally, this performance Detail descriptions of these arts are as is an ensemble of thirteen drums each of a follows: Strengthening Islamic Cultural Heritage of the Malays in Malaysia and Southern Thailand in the Post Global Society 87

different size and resonance provides the God progresses as follows, with upward music accompaniment. beams indicating inhalation and The drummers and dancers sit downward beams indicating exhalation. upstage with the dancers sitting either at The hadrah is directed by a shaykh of the stage left or right or in front of the tariqa or one of his representatives; drummers. monitoring the intensity, depth and The drummers and male dancers duration of the phases of the hadrah, the wear the normal 'baju Melayu' consisting shaykh aims to draw the circle into deep of a headgear, long-sleeved Malay shirt awareness of God. Dhikr ceremonies may and trousers and a 'samping', while the have a ritually determined length or may transvestite dancers wear 'baju kebaya', last as long as the shaykh deems his which is a long blouse and a sarung. murids require. Like most Malay dances, the Hadrah dance movements can be divided C. Dikir Barat into sitting, kneeling and standing Dikir Barat is form of group movements. chanting, consisting of not less than 2o Hadrah is a type of drum members, with a lead singer and a second ensemble used primarily as singer. Dikir comes from the word Zikir accompaniment to Islamic religious and Barat connotes the southern region of praise singing. It consists of frame drums Thailang which is commonly referred to and a . 8 to 10 rebana are used with by most Kelantanese. one gendang peningkah, the main Dikir Barat is most popular in difference between the two being the ,Malaysia and Southern Thailand. absence of jingles in the gendang. A The performance has now been specific repertoire of rhythmic patterns, improvised to include modern lyrics and different from those of the kompang, is rhythm. Songs and lyrics of Dikir Barat played to accompany the singing of texts are written with the aim to give awareness (Matusky 1994) which may be in Urdu, to listeners ands viewers on the Arabic or Malay (Mohd. Ghouse 1992). importance of perpetuating good values. In the middle eastern countries, Motives of lyrics could be on religious Hadrah refers to a group of dhikr issues such as preaching others to do ceremony ("presence", referring not to good deeds– pray, fasting and performing God's presence but to that of the spirit of Haj the Prophet Muhammad and to the Dikir Barat also has connection awareness of each participant). The with "Dikir Laba" or known as "Dikir hadrah marks the climax of the Sufi's Punjab". "Dikir Punjab" is play in Punjab gathering regardless of any teaching or language (Hindustan) or in Arabic formal structure. Musically this structure language and has a very close connection includes several secular Arab genres and with "Qawwali". "Qawwali" is a very can last for hours. The hadrah section popular culture among Indian. However, consists of the ostinato-like repetition of the lyrics of Dikir Barat can be very nasty the name of God over which the soloist and obscene which has place it as a performs a richly ornamented song. Often popular form of Malay culture. the climax is reached through cries of "Allah! Allah!"or "Hu Hu" ("He! He!"), D. Dikir Laba with the participants bending forward Dikir Laba is similar to dikir while exhaling and stand straight while barat in its structure of performance inhaling. The articulation of the name of except that it is performed in circle. It is

Strengthening Islamic Cultural Heritage of the Malays in Malaysia 88 and Southern Thailand in the Post Global Society

a mini version of Dikir Barat with Moslems in Malaysia. Some of the limited number of group members. It is rituals performed are as follows: performed in a circle where the players  Bercukur ( shaving babies are seated by facing to each other. In hair) Dikir Laba, the members of the group  Aqiqah ( feast to pronounce will sing a song and try to follow the new born babies) rythms by moving/ swaying their body  Khatan together with some simple hand  Asyura ( celebrating the movement. They must raise their voice coming of Awal muharam) very loud so as to get the chorus heard by  Maulud nabi the viewers.  Eids ( fitr and adha) Below are the descriptions of the E. Berzanji and Marhaban above rituals. Berzanji and Marhaban is a form of chanting using religious lyrics J. Bercukur performed in a group of not less than 10 Bercukur is a ritual performed persons. The members are either male or by Malays to celebrate the coming of female which chant the stories of Islam, newly born babies. This ritual involved prophet and his qualities. Old texts in the shaving of hairs of the newly born Malay and Arabic are used to relay the babies. teaching of Islam to the masses. To the Malay Moslem, the hair of newly born is considered as impurities F. The Rebana Kercing and it is therefore “Sunat” (good practices The Rebana Kercing is a in Islam) to shave the hair. A Feast is traditional Malay performing arts, organized and the ritual begins in the originated from the Middle East that morning after Subuh prayer by passing stresses on music, singing and dancing. It the babies in circles while reciting the settled 200 years ago in Kampong Laut “Selawat” to the prophet. Verses sang Kelantan and has since became the were “Salallahu ala muhammad, popular culture of the community . The Salallahu alai wasssalam, Salallahu ala Rebana kercing involves dancing and muhammad, Salallahu alaihi music as well as singing which is close to wasssalam”………. In a very sad but Nasyid. promising melody, the congregation No acting is involved in this chanted the “ Selawat Nabi”. The babies performance. This performance involves “mouth were then broken” (the term used 10 to 20 dancers with10 Rebana music to sort of explain blessing) by using players. The movements and steps of the sweet, salty and sour elements such as dancer is according to the tempo of the dates, sugar, rock sugar, salt and “asam Rebana, dancing in a step of 4, moving gelugo” forward and backward, followed (sour fruit) to begin the different concurrently with the chanting of religous facets of life, be it hardships or lyircs. happiness. Normally, the “Imam” or the most pious person in the village or in the 6. A look into Malay Islamic Rituals in family will be given the responsibility to Malaysia perform the mouth breaking with the Numerous Malay Islamic rituals hope that the baby will follow the good are performed daily in the life of behavior and path of piety of imams. A small feast will be offered to the visitors Strengthening Islamic Cultural Heritage of the Malays in Malaysia and Southern Thailand in the Post Global Society 89

and some door gifts in the form of Saffron glutinous rice and the Bunga fragrant potpourri (bunga rampai- made Telor (decorated hard boil eggs as gifts) of cut Pandanus leaves, Jasmin and would be prepared to give away to the Roses) wrapped in a net cloth would be visitors. given out to the invitees. In this modern days, no feast is held and it is done is a simplistic manner K. Aqiqah that can be considered as a very personal Aqiqah is an obligatory event and individuals matters which is no which is a must for all Moslem to longer of a family concern. perform to signify the birth of new born babies. It can be done right after the D. Marriage feast babies are born or perhaps a few years Marriage ceremony is normally a later. However it is an obligation that is a sacred event which is a very strict must for any Moslem to perform. The religious matter. It involved the Imam ritual is performed by slaughtering a goat and the “Wali” (the witness) as well as to thank Allah for the newly born babies the family members. A big feast will be This ritual is performed to purify the held to inform the public that one is babies from all evil forces that might already wed. The choice of bride or occur to the babies. A small feast would bridegroom lies on the individuals. be held, similarly with some door gifts However the ideal criteria relayed by the given away. To some people, sometimes Prophet are the standard benchmark used “Aqiqah” was held in conjunction with by most parents in choosing their “Bercukur”. daughter/ son in law to be. However in this modern day, marriages are done in C. “Khatan/ Khitan” Hotels in a very western manner and the “Khatan”is basically the ritual of Islamic Choice of son/ daughter in law circumcision to mark the adulthood has slowly diminished. This is due to the period of a boy. This ritual is only fact that the current practice of falling in performed for boys by cutting off extra love to your own choice of bride/groom skin at the overture of the male secret before marriage is used as the main organ. This ritual is normally performed criteria in getting a partner. The criteria by a shaman in the old days. Recently, it of possessing deep and wide religious is performed by medical doctors with knowledge and “iman” (strength of modern techniques such as clamping. Islamic belief), good lineage, good This ritual is done as part of an effort to appearance and wealth are no longer a ensure the cleanliness of one’s body since priority in choosing the bride/groom to Islam propagates a clean body in be. Cases of runaway marriage and performing “ibadah” to Allah. In the old divorce are also on the rise in Malaysia or days, a small feast is held in conjunction Southern Thai alike nowadays. Most with the “Berkhatan” ritual with some probably, the rise of these adverse cases gifts received from relatives. Relatives is due to the less concerned and simplistic gather to witness the circumcision, approach in choosing a partner for a bringing with them rice, sugar or family institution. condensed milk as gifts to the host as well as giving moral support to the kids E. As-syura undergoing “khatan”. It is normally a As-syura is a common ritual, still family affair which encourages family to widely relevant to most Moslem villagers take part collectively. During the ritual, in Malaysia and Southern Thai.

Strengthening Islamic Cultural Heritage of the Malays in Malaysia 90 and Southern Thailand in the Post Global Society

However, As-syura is slowly losing its Moslem still practice. Eidul- Fitri is a role in big cities such as Kuala Lumpur. celebration to mark the end of fasting Currently, most young Malays are not month, Ramadan and the beginning of sure of what As-syura is all about and the Syawal. The duration of this celebration benefits of performing this ritual. As- in Malaysia/ Southern Thai normally syura is performed in commemoration takes a month. This one month feast is with the coming of the Islamic New year observed by visiting the homes of our in the Islamic Calendar. The first month relatives, family members and friends. In of the Islamic Calendar is called “Awal Malaysia especially in the west coast, this Muharram”. In the state of Kelantan and practice is called as “Open House”. Lots Southern Thailand ( Pattani, Yala and and lots of food and new clothing are Narathiwat), Malay Moslem people will prepared for this feast which sometimes prepare special porridge made of rice, can be considered as a waste. spices, palm sugar, coconut, corns and Eid–adha on the other hand is a beef to mark the coming of Islamic new celebration to mark the pilgrimage act of year. Families, relatives and neighbors Haj to the Holy city of Mecca, Valley of gather to joint forces in preparing the as- Arafah and Mina. It is held in the month syura-the sweet porridge. The hot of Zulhijjah by performing the porridge is later let to cool which then slaughtering of Qorban from goat or cow. turn into soft rice cake. However in the Normally, the Qorban of a cow is shared West Coast of Malaysia, the As-syura for 7 portions to a cow. This ibadah is porridge prepared is more of savoury considered as a must to all affordable types. Since this ritual is performed in Moslem for once in the entire life. It is group, hence it facilitates unity among performed to commemorate the families, relatives and the village happening of Prophet Ibrahim and his community. By the end of the ritual, son. everyone was given a small portion of the porridge to eat together with their family. 7.0 Why Malay Islamic performing arts and ritual are no longer F. Maulud Nabi popular? Maulud Nabi is a celebration of The author found that the Prophet Mohamed’s birthday. It is a reasons contributing to the declining month of feast to celebrate the birth of popularity of Malay Islamic performing prophet Mohamad. The ritual is expressed arts and rituals are summarized as listed by organizing a feast, inviting relatives below: and neighbors to celebrate the birthday of  Substantial understanding of the Prophet. During the feast, a session Islamic fundamental concept such of “selawat Nabi” (chanting) is performed as Islam is the way of life is no where the men will stand and chanted the longer the essence of one’s life verses of praising the prophet Mohamad  Islam is regarded as while fragrant potpourris were given as a proportionately related to gift. However, this ritual is getting less ethnicity, hence spurring the need popular now, especially in big cities. to segregate religion and ethnic factor. G. Eids  Globalization brings about There are two celebrations of influences of modern teaching and Eid in the Moslem countries throughout western cultures to the Moslem the world which Malaysian or Thai Malay community, hence Strengthening Islamic Cultural Heritage of the Malays in Malaysia and Southern Thailand in the Post Global Society 91

resulting in the fading of religious distorted picture of the modern values, which is then substituted Islamic society by universal values  The perception of Malays that  New life style propagates performing arts are not in line individualism, less caring society with Islamic teaching is on the and less religious frills life rise. (yet things can be sorted out)  New way of thinking such as  The lack of knowledge of younger liberalism, and westernization of generation on Malay Islamic ideas and values Heritage had blinded them from  New perspectives of Islamic visioning the benefits of ideology- such as Wahabbi which performing certain rituals to the denies Bidaah in their daily propagation of Islam. activities  High cost of living which do not 8. What to do/ suggestion? allow people to think beyond Below are some suggestions Ringgit/ Baht and Sen which the author would be very inclined  Emergence of new forms of to put forward: dakwah through the internet/  Malay Moslem should realize Handphone etc which .has bring that these rituals are not positive impact in dakwah such as against Islam, even if there are simplifying of dakwah activities, some Bidaah, it can be aligned accessibilities to religious and adjusted as good Bidaah teaching and knowledge. to the Islamic teaching. However, negative implication of  Malay arts are not just these new technologies is also propagating good deed but observed such as the widespread also bring unity among of new forms of Islamic teaching Moslems. such as “Tarekat” and so on.  The younger generation  More educated Malay Moslems should be given awareness so embrace more western values in that their faith in Allah could life, be it in parenting, clothing be strengthen through this and food. religious yet racial activities  Declining believe on community  Government through their and family values. Malaysian agencies should promote and society became more encourage this wonderful individualistic and segregated. On heritage that are not against the other hand, family size is the teaching of Islam getting smaller, social life became  Programs on the Revival of more exclusive and elite which Malay Islamic Heritage should triggers selfishness and arrogant be underlined and executed behavior. The power of team  Funds should be allocated to work became isolated and group those Malay Islamic Heritage oriented activities turned out less Programs favorable. In short the “ukhwah”  Cultivation of understanding (congregation) among community and Appreciation of Malay is slowly falling apart, hence Islamic Heritage should start portraying the “ummah” as a from primary schools so that

Strengthening Islamic Cultural Heritage of the Malays in Malaysia 92 and Southern Thailand in the Post Global Society

strong foundation can be Malays as Moslem citizen in both formed. Malaysia and Southern Thai. Without religion, the Malays will have no place in 9. Conclusions this globe. Hence, revitalizing and Despite the down turn in the reviving the dying Malay Islamic arts and practice of Malay Islamic arts and culture, culture is extremely crucial in ensuring the world is still observing the importance that the next modern generation shall not of some rituals and art through studies lose their heritage which is a proud and seminars. Thus, seminars and symbol of their religion and ethnicity. workshops should be seen as a platform As Moslem, the author suggest to enhance and facilitates the continuity that if Allah is beauty and Loves Beauty, of Malay Islamic Arts and Culture in arts and culture are there as a mean for us, Malaysia and Southern Thailand. his servant to worship the greatness and Malay and Islam are inevitably beauty of our creator, the almighty, important in ensuring the continuity of ALLAH.

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