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The Ideology of Spiritual Practices in Persatuan Seni Silat Cekak Malaysia (PSSCM)

Malay martial arts is often associated with the practice that contains elements of superstitions. This can be seen when religious authorities such as the Department of Islamic Development Malaysia or popularly known as (JAKIM) and Selangor Islamic Religious Department (JAIS) published guideline books for martial arts associations in Malaysia according to Islam. Therefore, there is a martial arts association in Malaysia, namely Persatuan Seni Silat Cekak Malaysia (PSSCM) have a clear vision of upholding the original Malay Silat, especially Malaysian martial arts, and clean from all superstitions which are not align with the Islamic faith. Therefore, the approach of this study is to identify the ideology of spiritual practices found in PSSCM that are free from superstitions and capable of educating morals and noble practices. This study uses a qualitative methodology based on content analysis and this study will analyze documents related to the ideology of spiritual practice in PSSCM. The study found that PSSCM has an ideology of spiritual practices that are aimed at educating the spiritual and the virtuous. This practice also does not conflict with the Islamic Sharica. Therefore, PSSCM is not merely educating people to take care of themselves but also signaling them with good moral characters.


Introduction
The Malays are known for the artistry of Malay Muslims. It can be seen from the interpretation of art by the Malays as a result of human invention and has a value statement.
This practice is essential to proper education and one of them is moral education.
Education cannot be separated from moral values. This can be seen from the Arabic word ta'dīb which means education derived from the basic word addaba which means to teach manners or virtues. 5 The word akhlāq also comes from the Arabic word khuluqun which means temperament, habit, custom, or khalqun which means creation. Therefore, moral is the attitude, custom or behaviour system that have been created. Virtues in Islam are divided into two categories: virtuous and despicable. A virtuous morality should be applied in daily routine and a despicable morality should be avoided. 6 The importance of moral education has been recognized by society throughout history since the Ancient Greek. 7 A moral education is neccesary for childrens who faced with serious moral issues in this modern age. 8 Therefore, religion is a fundamental factor in the formation of human virtues. This is because, without religious affiliation, a moral education would not be sustainable and only temporary which is leading to moral failure. 9 The Islamic approach to moral education emphasizes the naming of faith or spirituality. The faith is the core of Islam and the importance of faith in Islam can be seen in the texts of the Qur'an and the Hadith which are often associated with the formation of morals by faith. Morals hold a very high position in Islam and this can be seen from the hadith of the Prophet Muhammad: "The most perfect believers of their faith are the most virtuous his morality." 10 Therefore, one of the major roles in moral education is the teacher because children are raised through early learning in school. So, the construction and moral education are from their teachers. 11 Because of that, the personality of the teachers is very important for teaching and educating the children in moral education.
Thus, this study will address one of the martial arts associations in Malaysia, Persatuan Seni Silat Cekak Malaysia (PSSCM) in terms of its ideology spiritual practices which are capable of educating noble morals and the practices which do not contain superstitions.
This study uses the qualitative methods based on content analysis and this study will analyze documents related to the ideology of spiritual practice in PSSCM. Document analysis is an important and systematic process to display the results of the study in a way that is easy to understand. Inductive and deductive approaches were used to analyze the information for this study. 12 The inductive approach is from general to specific. In the inductive approach, there are no hypotheses that can be used in the early stages of the study until the study is completed. Inductive research involves an in-depth process of the study situation and examining the formation of explanations to form conclusions when the study is completed. 13 Therefore, the inductive process in this study occurs with the collection of all documents related to Persatuan Seni Silat Cekak Malaysia (PSSCM) from books, journals, articles and also through the website. Thus, from this inductive process, the researcher takes all the information found and classifies it in an orderly manner according to the details of the ideology of the spiritual elements in PSSCM.
On the other hand, deductive means a view from the specific to the general. Deductive studies are used to test specific relationships that already have a theory. 14 The deductive process is analyzing the ideology of spiritual practices in PSSCM which are in-line with the Islamic faith.

PSSCM: Its History and Identity
Silat Cekak is from the State of Kedah Darul Aman which was practiced by the senior commanders of Kedah Government during the reign of Sultan Ahmad Tajuddin II (1854-1879 PSSCM has expanded throughout Malaysia peninsular with a total of branches in 12 states. In addition, PSSCM has also been well received in IPTA and IPTS such as UIAM, UUM, USM, UiTM, UPM, UKM, UM, UTM, UPSI, IKBN, POLITEKNIK and technical colleges such as UniKL and Polytechnic as well as in MRSM and other schools in Malaysia. 20 For an organization, the naming of an association is very important to symbolize that association. Then, for Seni Silat Cekak Malaysia, the nomination factor was by Hanafi because the word 'cekak' has to do with the Malay proverb, especially in Kedah, named as 'makan cekak' which means the ability and responsibility. Thus, Seni Silat Cekak is the art of martial arts that is responsible for maintaining one's safety. 21 Secondly, the word 'cekak' in Minangkabau is referred to as 'cakak' which means to fight. The purpose of Silat Cekak is not to fight but to defend oneself. Apart from that, Silat Cekak is also known as 'silat tempur'. Therefore, it is not suitable to be shown in public or at a wedding. Thirdly, the word 'secekak' meant a handful that taught its members that the more united an association, the stronger the association would be. If the association is not united, then the association would collapse. In addition, a handful of solidarity also means that members of Silat Cekak must unite among members and the community. Lastly, 'cekak' also means stance. Martial arts are not for pride but for the sake of self, race, and religion. 22 Thus, each meaning of the word 'cekak' provides education so that its members become responsible human beings, non-quarrelsome, agree in unity, and humble. Each of these meanings can directly educate Silat Cekak's members about the internal aspects of civilization and promote good morals.
In addition, this Silat Cekak developed with various aims and objectives. The first is to revive, introduce, and empower a nation's heritage that is a forgotten hereditary cultural art. The second is to foster a love for the heritage of the Malays. The third is to instill a sense of responsibility to take care of yourself without being dependent on others. Next is to give meaning to the purpose and purpose of self-21 Halimah Haji Ahmad. "Hanafi Haji Ahmad dan Seni Silat Cekak," Tesis, Sarjanamuda, Jabatan Sejarah, Universiti Malaya, Kuala Lumpur, Malaysia, 1977Malaysia, /1978 Ibid., 49.
defense, as well as the purpose of life. In addition, eradicate and oppose superstitions that do not conform to the Islamic faith. Furthermore, cultivating the spirit of Islam as a stand against all situations, times of war, hardship, facing lovers or enemies. Finally, it allows us to distinguish between right and wrong, between the world and the hereafter, between the legal and the invalid. 23 Based on the aims and objectives of Silat Cekak, the mission of PSSCM is to lead and to form the members of PSSCM in particular and Malays generally to believe in faith and unite to defend the religion, race, and nation. Meanwhile, the vision of PSSCM is to uphold the original Malay martial art, especially Silat Cekak Malaysia, and clean up all the superstition which is not in accordance with the Islamic faith. Therefore, based on the mission and the vision of PSSCM stated above, it is clear that PSSCM is founded on the basis of religion and faith. 24 According to Kamus Dewan Bahasa dan Pustaka, 25 symbols mean symbols that indicate or identify things such as flags, badges and others, symbols and gestures. Thus, to introduce Persatuan Seni Silat Cekak Malaysia, Hanafi created the official emblem of PSSCM as follow:

Paddy Rice
The more content, the more submissive Machete The native Malays' weapon Kris The sovereignty of the Malay Letter Ahmad Muhammad Spiritual and physical cares. In addition, the colour of each component in the emblem of PSSCM also has its meaning: Color Meaning Yellow The sovereignty of the Malay race. Red The will of self-defense Blue and Black Spiritual and physical cares. White Purity and cleanliness.

Green
Islamic values

A. Bai'ah (Graduate Ceremony)
The graduation ceremony is a tradition in Persatuan Seni Silat Cekak Malaysia (PSSCM), it is an official ceremony between students and the President of PSSCM (the teacher). Before a student learns the syllabus of Silat Cekak, they must first ask permission and blessing from the teacher so that the knowledge they will gain has the blessing and pleasure of Allah. PSSCM emphasizes the manners of each member of Silat Cekak to their teacher. The words of the Prophet: "Indeed, the superiority of the pious over the devotees is like the moon on a full moon above all the stars. And indeed the scholars are the heirs of the Prophet. Although the Prophets did not inherit dinars or dirhams, they inherited knowledge. Whoever takes the inheritance, then he has taken a large share. 31 " The hadith states that a teacher is a noble and high-ranking human being. Being a teacher is a noble job because it carries out the job of the Prophets and Apostles. Thus, PSSCM emphasizes manners with teachers in learning. Therefore, the process of bai'ah in Silat Cekak is educating the members about the blessings of teachers in the process of acquiring knowledge is very important.
At the ceremony, the president of PSSCM will explain the benefits of Seni Silat Cekak Malaysia and the students will also renew the shahādah in front of the president. This is the official symbol of the Seni Silat Cekak Malaysia students' pronunciation of two shahādah sentences that we as Muslims once called Islam as our parents, that makes us Muslims. 31 Apart from that, this bai'ah process also shapes the personality of Silat Cekak members to adhere to the promise of not violating the taboos of the PSSCM that have been agreed through an agreement by each Silat Cekak member to the teacher of PSSCM. According to Ibn Khaldun, bai'ah means an agreement on obedience, such as giving a faithful promise to his leader that he is willing to accept all the responsibilities entrusted to him. 33 This bai'ah process began during the time of Rasullullah , namely the First Bai'ah of ᶜAqabah in the 11 th prophetic year, the second Bai'ah of ᶜAqabah in the 13 th prophetic year, the Bai'ah Riḍwan in the 6 th year of Hijrah and also the bai'ah during the opening of Makkah in the 8th year of the Hijrah. 34 Thus, these four bai'ahs are a process of the Muslims' agreement of allegiance to Rasulullah as their leader. Thus, Allah said in Qur'an 48: 10: "Indeed, those who pledge allegiance to you, (O Muḥammad)-they are actually pledging allegiance to Allah. The hand 1 of Allah is over their hands. 2 So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah -He will give him a great reward." Thus, the words of Allah above are clear about the command to obey the leader is obligatory. Therefore, PSSCM is an association led by the President of PSSCM. So, the president is the leader of the other Silat Cekak members. Thus, the bai'ah performed in Silat Cekak follows the Sunnah of the Prophet which is to make an agreement between the PSSCM President and Silat Cekak members so that Silat Cekak members adhere to the taboos of Silat Cekak itself. Therefore, this bai'ah educates the members of Silat Cekak spiritually to obey their leaders and also stick to their promises. Therefore, the Silat Cekak graduation ceremony is an ideology of spiritual practice that follows the Islamic Shariᶜah as found in the Qura`n and the Sunnah.

B. The Taboos of PSSCM
The taboos in Silat Cekak are a condition for a member to receive the learning process of Silat Cekak. These taboos must be pronounced in front of the Teacher during the first-graduation ceremony. The purpose of this taboo is to educate members to be useful human beings and benefit the religion, race, and country in line with the vision and mission of PSSCM. 35 There are five taboos in Silat Cekak which are, first, should not disobey our teacher, then we should not disobey our mother, we also should not disobey our father, to not fight among members and lastly, we cannot insult any kinds of authentic Malay martial arts. 36 Based on these five taboos, there are two main groups: 37 a) Instructions for remembering sacrifices.
Instructions for remembering sacrifices are embodied in three things in the taboos of PSSCM, which are should not disobey the teacher, should not disobey our mother and should not disobey our father.
Teachers are a source of knowledge and guidance in human life. It is because human life naturally requires a teacher as a guide in life. 38 In Islam, the most common and the main teacher that gives us life and knowledge was Prophet Muhammad. Thus, obedience to our teacher means obedience to the Prophet Muhammad and likewise, when we rebel against the teacher it means we rebel against the Prophet Muhammad. In addition, Hanafi emphasized the importance of blessing from the 35  Obedience to the teacher brings blessings, A little we learn a lot we get, If disobeying becomes harmful, All knowledge will not be attached Based on the poem above, a teacher is a person who is blessed in life as the teacher develops and educates to be the best human beings in the world and hereafter. If you disobey the teacher, then you will lose their blessing. Imam al-Ghazali also stated about the importance of the teachers in his book Ihya' ᶜUlūmiddīn that: 40 The rights of a teacher are greater than the rights of parents. Parents are the reason for the birth of the child and can live in this world. While the teacher is the reason the child obtains eternal life. If there is no teacher, then what the child gets from his parents, can lead to continuous destruction. The teacher is the one who gives the use of eternal life hereafter. That is, teachers who teach the knowledge of the hereafter or worldly knowledge, but with the purpose of the hereafter, not the world.
Furthermore, for the second and third items in the taboo of PSSCM, should not disobey our mother and should not disobey our father is a claim and required. The roles of a mother and a father are immense and invaluable in this life. Mother is a person who has conceived and saved lives to give birth to children. After giving birth, the mother is the person who has been taken care of her child until the child becomes an adult. Meanwhile, the father is the person to whom the human was born. The role of the 39 Ibid., 6. father is also very important in human life because the sacrifice of the father in the pursuit of sustenance and living will not be able to repay the children. 41 Allah said in Qur'an 4: 36: "Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbour, the neighbour farther away, the companion at your side, the traveller, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful." This verse above explained that Allah commands mankind to worship Him and not to associate with other than Him and to do good to both parents. Hanafi also emphasized the obedience to parents: 42 Dua ibu bapa tak boleh derhaka, Besar jasanya kepada kita, Kalau menderhaka bahaya menimpa, Di akhirat kita masuk neraka.
Two parents should not be disobeyed, Their sacrifice was great to us, If disobeying the danger will befall, In the hereafter, we will go to hell The concept of remembering the sacrifices to the 'most generous' individual in this life is the core of achieving the ideal moral education as required in Islam. A teacher is a person who is passionate about guiding the spirit (rūḥ) and the human body in the world and the hereafter. Meanwhile, the parents have sacrificed so much that their children will not be able to repay it. There is a statement issued by JAKIM 43 and JAIS 44 stated that this taboo is not allowed to be taboo in martial arts: "A taboo should not include things that are required in Islam as not to leave prayer, do not fighting among members and others." This argument is irrelevant because to create harmony in society, education through small efforts as emphasized in an organization is necessary to start with. Allah said: The believers are brothers, so make settlement between your brothers. And fear Allah that you may receive mercy Qur'an 49: 10.
According to the verse above, it is clear that God commands people to be at peace and to do good to one another. Non-quarrelling among fellow members leads to unity and solidarity among members. 45 Unity and solidarity should not only focus on the members but also need to be spread among others. 46 This taboo was also emphasized by Hanafi in his poem: 47 Lahirnya Cekak kerana kesedaran, Bukan bermusuh sebagai tujuan, Untuk mendaulatkan seni kebangsaan, Mensesuaikan dengan makna kemerdekaan.
Cekak was born due to consciousness, Not to hostile as a goal, To uphold the national art, To adapt the meaning of independence. 43  Based on the poem above, Silat Cekak was created based on knowledge and the goal was to eliminate abusive attitudes such as envy and betrayal of others. This is because social life is not about hostility, but rather for harmony in the community's life. 48 The last taboo of PSSCM that should not insults all kinds of authentic Malay martial arts is meant to educate Silat Cekak's members to take care of our words by saying good words only. Because with a bad word, it can cause a breakup in human relationships and conflict among humans. Allah mention in Qur'an 49: 11: "O you who believed! Let not a people ridicule (another) people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one's] faith. And whoever does not repent -then it is those who are the wrongdoers." In conclusion, the five taboos of Seni Silat Cekak Malaysia do not violate Islamic Shariᶜah. Each of them is required to be practiced. The taboos in Seni Silat Cekak Malaysia educate Silat Cekak members to be human beings who are obedient to their teachers, mothers, and fathers and love peace by maintaining human relationships.

C. White cloth
It is a custom in Seni Silat Cekak Malaysia that every student is required to sleep for three days on a white cloth after the first-graduation ceremony. The symbolism by using the white cloth as night sheets for three days is as a symbol of purity of the student's intention to study Seni Silat Cekak Malaysia after taken an oath to obey the taboos of PSSCM described above. Before bedtime, the students are required 48 Ibid 53-54. to clean up with ablution for cleansing physical and spiritual body as suggested by the Sunna. 49 On the other hand, the second white cloth was awarded by the teacher after the students had completed studying and training the syllabus in Seni Silat Cekak Malaysia. That white cloth was used by the students as a washcloth while bathing for 40 days, accompanied by Tawaṣṣul prayer. After completed 40 days, the cloth should be well-maintained by the students. 50 White is a symbol of cleanliness and purity, so the students of Seni Silat Cekak Malaysia are emphasized to maintain their physical and spiritual purity as much as the white cloth. The teacher encouraged every student to take care of the physical cleanliness such as body, clothing, properties, and everything as well as spiritual cleanliness. Rasulullah was also very fond of white clothes. As Prophet said: Put on your white clothes. For indeed the white garment is your best garment, and shroud with it the dead among you. 51 The hadith explains that white clothing is Sunnah clothing because Rasul commanded his people to wear white clothing. In addition, Imam Nawawi also explained in his book Riyāḍus Ṣalihīn that white clothes are a Sunnah because they look cleaner and brighter. 52 Imam Ghazali stated that Rasulullah's favorite color was white. 53 In addition, the hadith of the Prophet also instructed his people to use white cloth as a shroud for people who have died. So, this white colour is the main colour for a 49  Muslim because the use of this white cloth is as ihram cloth when performing Hajj and Umrah and it is also the colour of the shroud for Muslims who have died. Thus, the use of white cloth in Silat Cekak indirectly educates the members of Silat Cekak to always remember the dead and worshipping Allah earnestly in daily life.
The philosophy of white cloth accepted by Silat Cekak members does not violate Islamic Shariᶜah, it educates Silat Cekak members spiritually to practice the Sunnah of Rasulullah by wearing white clothes. The use of this white cloth also educates the members of Silat Cekak to remember the dead and strive to worship Allah earnestly.

D. The practice of Tawaṣṣul prayer
Tawaṣṣul means approaching and conveying something to Allah s.w.t through something. 54 The Islamic scholars have outlined two types of tawaṣṣul in Islam. First, the prescribed tawaṣṣul by the main sources in the Qur'an and Hadith. Second, tawaṣṣul that is not prescribed, which leads to the polytheism of Allah. 55 The prescribed tawaṣṣul has clear pieces of evidence from the Qur'an or the Sunnah or both and the scholars also do not dispute its truth. Among the tawaṣṣul prescribed is the first, tawaṣṣul to Allah by believing in the Prophet Muhammad and obeying him. Second, tawaṣṣul to Allah through His names and His attributes. Third, tawaṣṣul to Allah through the prayers and intercession of Rasulullah. Next, tawaṣṣul to Allah through pious deeds and finally tawaṣṣul to Allah through prayers from pious people. 56 Among the verses that explain tawaṣṣul: " While, for the practice of Tawaṣṣul that is not prescribed by the scholars is every practice that can bring shirk to Allah. For example, Tawaṣṣul with worship on the graves of pious people, Tawaṣṣul by using the medium of idols, trees, jinn, animals or asking other beings to forget Allah. 57 This type of Tawaṣṣul is shirked to Allah because this Tawaṣṣul does not prioritize Allah as the Creator who owns everything. Thus, Tawaṣṣul by using the mediation of beings for which there is no evidence from the Qur'an, Hadith, and the consensus of scholars is a type of Tawaṣṣul that is not prescribed and this behaviour has associated Allah with something else.
PSSCM also practices Tawaṣṣul. The practice of Tawaṣṣul in PSSCM is given to Silat Cekak members who have completed the syllabus of Silat Cekak. Thus, among the reasons and significance of this practice given to Silat Cekak members who have graduated is so that Silat Cekak members do not depend on martial arts knowledge because martial arts knowledge is only a tool to learn self defense and safety is a gift from Allah. 58 Excerpts of Tawaṣṣul prayers practiced in Silat Cekak are taken from the Qur'an and the 57 Nozira Salleh, "Kedudukan Tawassul dalam Islam". Jurnal Al-Hikmah. no. 5 (2013) 33-48. 58 Ghazali Ab Rahman, interviewed by author, Selangor, Malaysia, August 8, 2020.
hadith of the Prophet. Among the excerpts of Tawaṣṣul prayers practiced by Silat Cekak members are to pray to Allah to be given security as Allah has given to prophet of Ulul ᶜAzmi. 59 Among the verses in the Qur'an that are used as verses for the practice of Tawaṣṣul in PSSCM are Qur'an 36: 58, Qur'an 37: [79][80][109][110]Qur'an 39: 73 and Qur'an 97: 5. Therefore, the practice of Tawaṣṣul in PSSCM is a practice which shows that human must be depending on and have faith in Allah. This is because everything that happened was by the permission of God. Therefore, it is clear that the knowledge of martial arts is merely a tool or effort for self-defence and everything that happens is with the permission of Allah.

E. The Worship Guide Book
The compilation of the Barzanji Book as well as the Worship Guide Book was prepared and published by the Board of Education and Discipline, Persatuan Seni Silat Cekak Malaysia (PSSCM). The PSSCM's Worship Guide Books were organized in three volumes, the first volume is on tauhid and tasawwuf, the second volume is on fiqh and the third volume is on the order of istighfar, selawat and prayer. All three volumes of this book can be used by all Muslims whether they are the member of Seni Silat Cekak or non-members as the book is a guide for a Muslim to worship to Allah. 60 According to the fourth edition of the Kamus Dewan Bahasa dan Pustaka, 61 barzanji is a literary work in the form of rhythmic prose. It is also Jaafar al-Barzanji's poems about the life of Prophet Muhammad. Barzanji is often read rhythmically. The purpose of the barzanji is to get to know and appreciate the life history of Prophet Muhammad and nourish our love for him because love for the Prophet means love for Allah. These practices are highly demanded in Islam. Praising Prophet Muhammad is an order from Allah through His word: "Indeed, Allah showers His blessings upon the Prophet, and His angels pray for him. O, believers! Invoke Allah's blessings upon him, and salute him with worthy greetings of peace." (Qur'an 33:56) Based on the words of Allah, it is clear that His command to mankind to praise the Prophet Muhammad. Thus, there are various methods devised by the scholars and lovers of Rasulullah to praise him. Among them is what was done by Sheikh Jaaᶜfar by narrating the life of the Prophet Muhammad in the form of a poem embodied in his book Barzanji. PSSCM has compiled barzanji to educate its members to love the Prophet and to be able to recite barzanji in spiritual programs such as the commemoration of the Birth of the Prophet.
Thus, the ideology of the practice of selawat, barzanji, and marhaban practiced in PSSCM is an initiative to cultivate Silat Cekak members to know and love the Prophet. The practice of praising the Prophet is demanded in Islam because it is an order from Allah and there are many benefits through selawat to the Prophet.

Conclusion
There are ideologies on spiritual practices in PSSCM as follow; First, bai'ah process of attending formal ceremonies between students and teachers; Second, the five taboos of PSSCM that educate its members to be religious, ethical, and caring for others; Third, the white cloth as a symbol of cleanliness and purity; Fourth, the practice of tawaṣṣul educates the obedience to Allah as the only God; Last, the use of Barzanji and Marhaban aside from their own worship manual book. PSSCM also has an ideology that are aimed at educating the spiritual and the virtuous as a servant of Allah. All practices in PSSCM does not conflict the Islamic Shari'a because it educates people good morals and the will of self-defense. These practices build one's personality to be polite and virtuous.