14 - Johor Remains as the Bastion of Kaum Tua

Summary

INTRODUCTION

In 1916, Haji Abdul Karim Amrullah, an Islamic religious scholar (ulama) from Sumatra, made a sneering remark about the Mufti of Johor.

To become a Government Mufti in Malaya is a great glory. You have an official uniform, with a whole banana-comb of epaulettes on the shoulder, a jubbah [Arabicstyle garment] embroidered with gold thread, a silk turban, and your own car. The ra’ayat [people] fear and obey you, eat the scraps from your table, your spat of sireh [betel leaf]. And if you want to get married … Bismillah [anytime with God's consent]. (Roff 1994, p. 67)

Muftis are religious scholars whose role is to provide guidance to the Muslim community and issue fatwa (religious rulings). In Malaysia, Muftis are appointed by the Malay Rulers. Ideally, an alim (singular for ulama) must not blindly serve the interest of ruling elites; instead, they must be pious individuals who protect the interests of the religious community. Haji Abdul Karim's harsh words showed that he must have felt strongly that the Johor Mufti of his time had been falling far short of those ideals.

To be sure, Haji Abdul Karim and the then Johor Mufti came from rival schools of thought. Haji Abdul Karim was a key player in the reformist/modernist movement in Sumatra, which called for Indonesian Muslims to return to the fundamentals of the Quran and the hadith (sayings and deeds of the Prophet Muhammad). The movement appealed for “pure” Islam in Indonesia, one that was erased of local beliefs coloured with mysticism and irrationalism.

The reformists’ position on theology, rituals and cultural practices was in fact quite similar to that held by Salafi-Wahhabi scholars. Salafism is a Sunni orientation that can be traced back to the theologian Ibn Taimiyyah (b.1263–d.1328). It urges Muslims to return to Islam's pristine past, and considers the first three generations after Prophet Muhammad's death as the ideal period for Islamic societies to copy. Salafis believe that ideas and scholarship generated by savants of these three generations should therefore be applied in contemporary social and political life. One of the main tenets of Salafism is its rejection of Islamic innovations. Its followers can however be either progressive or regressive in their religious outlook. For progressive Salafis, reliving the system of the first three generations after the Prophet means the upholding of its values and principles.