DAULAT OF MALAY KINGSHIP: THE ORIGIN,
INSTALLATION PROCESS AND ITS EVOLUTION
BY
FARIHAH AHMAD
A dissertation submitted in fulfilment of the requirement
for the degree of Master in Human Sciences
(History and Civilization)
Kulliyyah of Islamic Revealed Knowledge and Human
Sciences
International Islamic University Malaysia
AUGUST 2013
ii
ABSTRACT
Daulat has been defined in various ways up to the 21st century, partly because of the
long journey it has gone through. The evolution of daulat since the time of the
traditional Malay kingdom, to its downfall by the coming of the Portuguese, later the
British, and the short-reign – yet had a strong impact – of the Japanese, before the
nation was reverted back to the dominion of the British. The outcome of these changes
of power over daulat is its dissipation and eventual confusion. Added to that, the
contemporary scholars think that daulat plays a passive role in the Malaysian society.
Moreover, the daulat of the Malay kings has always been associated with myth and
legends, as several elaborative rituals and ceremonies are still practiced until today.
Due to these misunderstandings, people tend to dodge the issue, thus creating further
misunderstanding and suffer hasty utilization, especially politically. Such a
misunderstanding needs to be cleared by meticulously analyzing the daulat of the
Malay kings since the era of the legendary Melaka sultanate until independence in
1957. Besides, understanding the tradition Adat Pertabalan, which is still in practice
today, helps to verify the issue on how daulat is made official as a sovereignty of a
Malay king. Eventually, the Constitution of Malaysia also acknowledges, and seals the
daulat of the Malay kings. To this effect, this research has found that despite the
unawareness of the public over the issue of daulat, it plays a very crucial role in the
formation of the Constitution of Malaysia. Besides, this research has concluded that
by upholding the daulat of the Malay kings and their subjects; the Malays, it could
maintain the Malay identity. More importantly, the significance of Malay kings and
the Malays are reflecting to each other. The daulat of the Malay kings also plays a
major role in keeping peace and order in Malaysia. Therefore, by meticulously
studying daulat, we can see that daulat plays an active role in nurturing the Malaysian
society.
iii
خلاصة البحث
. ويرجع ذلك جزئيا إلى 12القرن منذ الناس العاديين في فهم أشكالا مختلفة الدولةاتخذت بأن الدولة تلعب دورا الدعاصر الفكر إضافة إلى، على ىذا الدصطلح التي مرت الرحلة الطويلة
بالخرافة مرتبطة الدلايو دائما كانت دولة ملوك، علاوة على ذلك. المجتمع الداليزي في سلبيالا تزال الدتعددة التفاسير والاحتفالات الطقوس الاعتقاد فإن بعض، وبسبب ذلك طيروالأساوىذا ىذه الدسألة، تفادي إلى، صار الناس يميلون ىذا سوء الفهم بسببحتى اليوم. و و تدارس سوء الفهمو خاصة من الناحية السياسية. تسر الد ستددامالاو الدزيد من سوء الفهم خلق منذ العهد الأسطوري الدلايو ملوكدولة ل دقيق من خلال تحليل أن يوضح بحاجة إلىىذا
لـ التقاليد العادات و فهمفإن إلى جانب ذلك،. 2591حتى الاستقلال مالاكا سلطنةلPertabalan ىذه القضية من ناحية معالجة يساعد في، اليوم إلىتدارس التي لا تزال، و
، فإن الدستور الداليزي في الأخيرو الدلايو. لكلد باعتبارىا سيادة الرسمية دولةال كيفية نشأةأنو على الرغم ىذه الدراسة لذذا الغرض، فقد وجدت الدلايو. ملوك دولة ويثبت يعتًفأيضا دستور في تشكيل دورا حاسما للغاية، فإنها تلعب دولةال حول قضية الجمهور جهل من
ألقابهم و الدلايو دولة ملوك أن دعمإلى بحثىذا ال خلص إلى جانب ذلك،و ماليزيا. الدلايو ملوكفإن الأىم من ذلك،و الدلايو. ىوية المحافظة علىالدلايوية، كان من أسباب
الحفاظ دورا رئيسيا في أيضا تلعب الدلايو ملوكودولة بعضهم البعض.الدلايوين يعكسون و جاء دولة،التفاصيل للدقيقة ال الدراسةمن خلال و لذلك، ماليزيا. والنظام في على السلام المجتمع الداليزي. تغذية في دورا نشطا دولة تلعبال الفهم بأن
iv
APPROVAL PAGE
I certify that I have supervised and read this study and that in my opinion, it conforms
to acceptable standards of scholarly presentation and is fully adequate, in scope and
quality, as a dissertation for the degree of Master of Human Sciences (History and
Civilization).
…………………………………..
Fauziah Fathil
Supervisor
I certify that I have read this study and that in my opinion it conforms to acceptable
standards of scholarly presentation and is fully adequate, in scope and quality, as a
dissertation for the degree of Master of Human Sciences (History and Civilization)..
…………………………………..
Wan Suhana Wan Sulong
Examiner
This dissertation was submitted to the Department of History and Civilization and is
accepted as a fulfilment of the requirement for the degree of Master of Human
Sciences (History and Civilization).
…………………………………..
Arshad Islam
Head, Department of History and
Civilization
This dissertation was submitted to the Kulliyyah of Islamic Revealed Knowledge and
Human Sciences and is accepted as a fulfilment of the requirement for the degree of
Master of Human Sciences (History and Civilization).
…………………………………..
Ibrahim Mohamed Zein
Dean, Kulliyyah of Islamic
Revealed Knowledge and Human
Sciences
v
DECLARATION
I hereby declare that this dissertation is the result of my own investigation, except
where otherwise stated. I also declare that it has not been previously or concurrently
submitted as a whole for any other degrees at IIUM or other institutions.
Farihah Ahmad
Signature…………………. Date …..................
vi
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
DECLARATION OF COPYRIGHT AND AFFIRMATION
OF FAIR USE OF UNPUBLISHED RESEARCH
Copyright © 2013 by International Islamic University Malaysia. All rights reserved.
DAULAT OF MALAY KINGSHIP: THE ORIGIN, INSTALLATION
PROCESS, AND ITS EVOLUTION
No part of this unpublished research may be reproduced, stored in a retrieval system,
or transmitted, in any form or by any means, electronic, mechanical, photocopying,
recording or otherwise without prior written permission of the copyright holder
except as provided below.
1. Any material contained in or derived from this unpublished research may
be used by others in their writing with due acknowledgement.
2. IIUM or its library will have the right to make and transmit copies (print
or electronic) for institutional and academic purposes.
3. The IIUM library will have the right to make, store in a retrieval system
and supply copies of this unpublished research if requested by other
universities and research libraries.
Affirmed by Farihah Ahmad
……..……..…………… …………………..
Signature Date
vii
This thesis is dedicated to my parents,
Hj. Ahmad bin Hj. Hasan and Hjh. Fozeah binti Hj. Abdul Wahab
viii
ACKNOWLEDGEMENTS
In the name of Allah The Almighty, The Most Gracious and The Most Merciful.
First and foremost, all praises to Allah SWT, Whom I ultimately depend on for
sustenance and guidance. To Him alone be all the glory.
First and foremost, I would like to extend my gratitude and appreciation to my
supervisor, Asst. Prof. Dr. Fauziah Fathil, for her endless guidance, assistance, and
most importantly, patience. I would also like to extent my appreciation to Dr A
Rahman Tang, to whom I owe this whole inspiration.
My gratitude and appreciation to all lecturers from Department of History and
Civilization, especially Assoc. Prof. Dr. Arshad Islam who are very concern and
treating me so fatherly.
Not forgetting my best companions who were with me everytime I had problem with
my writing. Lissa my partner in crime, Eva Noviana my ‘mama’, Amira Adnan my
guardian angel, Ain Ahmad Sani my compatriot, Sari and Vivi my ‘dongsaengs’,
Radhiah Masri my thesis nazi, and last but not least Kak Maizatul Akma my forever-
a-drama-queen. Only Allah SWT could repay for your kindness.
To my brothers; Khoiri Majdi, Firdaus, Faiz, Asyraf, and Adib; thank you so much for
all the tough-love I have been receiving. Though the bullies against me will keep
coming, never once in my life I doubted your loves. And to my only baby-sister
Arifah, I LOVE YOU. Also my sister-in-law Jamilah, thanks for your continuous
encouragement. These people are my major strength, in almost everything – this thesis
included.
Finally, my endless gratitude and appreciation to my parents; Hj Ahmad Hj Hassan
and Hjh Fozeah Hj Abdul Wahab, for their genuine love, care, support and constant
prayers. I am simply nothing without my Mak and Ayah.
Thank you.
.
ix
TABLE OF CONTENTS
Abstract .......................................................................................................................... ii Abstract in Arabic ......................................................................................................... iii Approval page ............................................................................................................... iv Declaration ..................................................................................................................... v
Copyright Page .............................................................................................................. vi Dedication ................................................................................................................... viii Acknowledgements ..................................................................................................... viii
CHAPTER 1: INTRODUCTION ............................................................................... 1 1.1 Background and History ............................................................................... 1 1.2 Statement of Problem ................................................................................... 6
1.3 Significance of the Research ........................................................................ 8 1.4 Literature Review ....................................................................................... 11 1.5 Research Methodology ............................................................................... 21
1.6 Proposed Chapter Outline ........................................................................... 23
CHAPTER 2: DAULAT: MEANINGS AND HISTORICAL BACKGROUND .. 26 2.1 Daulat Terminologically ............................................................................ 26
2.2 Historical Background ................................................................................ 28 2.3 Derhaka and Tulah ..................................................................................... 33
2.4 The Myth and the Misconception of Daulat............................................... 36
CHAPTER 3: ‘ADAT PERTABALAN’ AND ITS IMPORTANCE IN THE CASE
OF DAULAT ............................................................................................................... 40 3.1 The Importance of Adat Pertabalan ........................................................... 40
3.2 The Role of Nobat ...................................................................................... 42 3.3 Adat Pertabalan .......................................................................................... 44
3.3.1 Adat Pertabalan Negeri Sembilan ................................................... 46 3.3.1 Adat Pertabalan Kedah State ........................................................... 48
3.3.1 Adat Pertabalan Perak State ............................................................ 51 3.3.1 Adat Pertabalan the Supreme King of Malaysia: yang di-Pertuan
Agong .............................................................................................. 54
3.4 Conclusion .................................................................................................. 59
CHAPTER 4: THE EVOLUTION OF DAULAT: FROM ABSOLUTISM TO
RAJA BERPELEMBAGAAN ................................................................................... 59
4.1 Introduction................................................................................................. 59 4.2 The Historical background of the Constitution of Malaysia ...................... 60
4.2.1 The Position of Daulat during British Colonialism ......................... 61
4.2.1 The Position of Daulat during Japanese Occupation ....................... 62
4.2.1 The Position of Daulat from 1945 until Independence 1957 ........... 64
x
4.3 The Power of Malay kings as in 1957 Constitution ................................... 72
4.4 Conclusion .................................................................................................. 75
CHAPTER 5: DAULAT TODAY AND CONCLUSION ....................................... 77
BIBLIOGRAPHY ...................................................................................................... 83
1
CHAPTER ONE
INTRODUCTION
1.1 BACKGROUND AND HISTORY
The Malay word daulat has been mentioned many times either explicitly or implicitly
in classical Malay texts. The term was used classically as in the time of the Melaka
Sultanate; the concept of daulat was first implied in Sejarah Melayu,1 although the
term itself is not explicitly stated. There is a tale in Sejarah Melayu that marks the
beginning of the concept of daulat. In that tale, there was a ‘wa’ad, or a covenant,
between a king named Sri Tri Buana, and a civilian named Demang Lebar Daun. The
initial implication of daulat in Sejarah Melayu was when Sri Tri Buana wanted to
marry the daughter of Demang Lebar Daun named Wan Sendari. It was known to the
people that strange things happened to whoever married Sri Tri Buana. Every time he
slept with his partner, the next morning the latter would suffer from chloasma,
whereupon he would abandon her. Therefore, for the sake of Wan Sendari, Demang
Lebar Daun made a covenant with Sri Tri Buana by saying;
“If your Highness avails himself of your humble servant‟s daughter, she
will assuredly be stricken with chloasma. But if your Highness desires
your humble servant‟s daughter, then must your Majesty make a
covenant with your humble servant, whereupon your humble servant
will offer her for your Majesty‟s acceptance” [It was Demang Lebar
Daun who was the author of the expressions “your Majesty” and “your
humble servant‟]. And Sri Tri Buana asked, “what is this undertaking
that you would have of me?‟ Demang Lebar Daun answered, “Your
Highness, the descendants of your humble servants shall be the subjects
of your Majesty‟s throne, but they must be well treated by your
descendants. If they offend, they shall not however grave be their
offence, be disgrace or reviled with evil words: or their offence is grave,
1Edited by Tun Sri Lanang, The Malay Annals, better known as Sejarah Melayu,is actually a
compilation of numerous manuscripts. These manuscripts were originally written in classical Malay
language, in Jawi script. This literary work covers a period of more than 600 years and was listed on
UNESCO‟s Memory of the World Programme International Register in 2001.
2
let them be put to death, if that is in accordance with Muhammadan
law.”2
According to this covenant, a king should protect his people while the people
must submit their loyalty to their king, and if any party departs from the pact, the other
party‟s duty would then be considered null and void. Thus, it could be suggested that
this mutual contract between a king and his subject is granting daulat to legitimize a
king.
In addition to Sejarah Melayu, daulat is also revealed in Malay classical texts
of other Malay sultanates, such as Undang-undang Melaka, Merong Mahawangsa,
Hikayat Raja-Raja Pasai, Hikayat Acheh, Bustan al-Salatin, Hikayat Pahang, as well
as Tarikh al-Salasilah. According to these Malay classical texts, daulat can generally
be said to be a source of legitimacy in Malay kingship. Therefore, in many ways,
daulat during earlier times promised the traditional Malay kings absolute power in
running the kingdom.
The literal definition of daulat would be „a king, blessed with power‟.3Daulat
has also been defined as „a divinely sanctioned sovereignty‟.4 However, since daulat
is an exclusive Malay word and a Malay prerogative (not technically applicable to
non-Malays), such a literal definition does not do it justice; it requires deeper study.
More yet different definitions of the word daulat can be found in
contemporary literature. Wilkinson for example suggested that daulat is nothing
without mythical stories.5 Gullick appends that once a king has attained daulat and has
himself installed, he is no longer as previously and is different from the rest of his
2Malay Annals (C. C. Brown, Trans.) (Kuala Lumpur: MBRAS, 2009), 26.
3Kamus Dewan, edited by Noresah Baharom (Kuala Lumpur: Utusan Dewan Bahasa dan Pustaka,
1998). 4 Kobkua Suwannathat-Pian, Palace, Political Party and Power (Singapore: NUS Press, 2010), 12.
5 R. J. Wilkinson, “Some Malay studies”, JMBRAS, vol. 10 (1932): 78.
3
royal families,6 because his status has been elevated. He further describes daulat as a
symbol of unity for the people of the kingdom. Daulat is also viewed as duties that a
king is held responsible for. For this matter, a king should never violate laws as stated
in the Quran because a king is considered as a representative of God on earth.7Daulat
can also be summed up as a set of social tradition as well as hereditary beliefs that
naturally develop two classes; „pure‟ class whose function is to rule, and another class
was those destined to be ruled.8 For this, the reigning ruler is said to possess the
mystique of sovereignty. To make it compact, the concept of daulat can be understood
as a concept of general Malay tradition, comprised of several related ideas. The
quality of the „majesty‟ can supremely be expressed in daulat and by possessing it, a
king is considered to be divinely sanctioned.9 For Khoo Kay Kim, he suggests that
daulat is an aura of sanctity, or sometimes called the idea of legitimacy.
The origins of Malay daulat vary. Sejarah Melayu for example refers the
daulat of the Sultan of Melaka as being descended from Iskandar Zulkarnain. Hikayat
Merong Mahawangsa on the other hand claims that daulat of its king came from King
of Rome.10
Hikayat Acheh goes even further by claiming that the daulat of Sultan
Iskandar Muda was descended from Vishnu and Shiva, i.e. from heaven11
, a claim
which is somehow related to the Devaraja concept. Ironically, such a claim was made
despite the fact that during the reign of Sultan Iskandar Muda, the kingdom of Acheh
was known as Serambi Mekah or „The Foyer of Makkah‟, which indicated that Islam
6 J. M. Gullick, Indigenous political systems of western Malaya, (London: Athlone Press, 1965), 72.
7 Barbara Watson Andaya, The Nature of the State in Eighteenth Century Perak. In A. Reid, & L.
Castle, Pre Colonial State System in Southeast Asia, MBRAS, No 6, Kuala Lumpur: MBRAS. 8Muhammad Yusof Hashim, The Malay Sultanate of Malacca, (Kuala Lumpur: Dewan Bahasa dan
Pustaka 1992), 210. 9 Timothy J. Moy, The Sejarah Melayu Tradition of Power and Political Order, (Ph.D. Thesis,
University of Malaya, 134-135. See Ibid, 213. 10
Siti Hawa Salleh, Hikayat Merong Mahawangsa (Kuala Lumpur: Universiti Malaya, 1991), 1-13. 11
Muhammad Yusoff Hashim, Pensejarahan Melayu Nusantara: Kajian Mengenai Sumber,
Penghayatan, Masalah, dan Tafsiran Naskhah-naskhah terpilih Sejarah Melayu, (Petaling Jaya: Teks
Publishing Sdn. Bhd., 1986), 214-215.
4
already had a strong footing in Acheh. In contrast, Bustan al-Salatin takes a belief that
the origin of daulat of Acehnese kings was directly bestowed by Allah S.W.T. as a
sacred sanction. According to Bustan al-Salatin, a king was more like a caliph,
delegated by Allah S.W.T. to guide humankind. Not only that, Bustan al-Salatin also
uses Quranic verses to justify this notion.12
In attaining daulat, Majlis Pertabalan („Installation Ceremony‟) is mandatory,
together with at least three other requirements, namely an honorific title, nobat, and a
royal seal.13
The lacking of any of these requirements might lead to future conflicts
and provide opportunity for rival claimants to the throne; for intrigues and
manipulation. Kobkua strictly opines that only Malay sultans who had undergone the
elaborate installation ceremony could rightfully claim to be kings blessed by
daulat.14
Majlis Pertabalan for Malay states is generally similar in several aspects. For
instance, the Malay king and his consort would be escorted, to be seated under a
yellow-curtained canopy. Moreover, the presence of regalia or nobat during the
ceremony is vital, and is to be played during the enthronement. The royal sword or
keris also plays a very significant role during Majlis Pertabalan because it symbolizes
the lustrous lineage from which the sultanate originated, as well as its antiquity.15
The
ceremony usually finishes with some Quranic recitation.16
However, the daulat of Malay kingship underwent changes following the
coming of colonial powers. Formerly sufficient to endow Malay kings with absolute
power, the daulat of Malay kings started to weaken, starting with the downfall of the
12
Hashim Ismail, Bustan al-Salatin: Persoalan kedaulatan Raja. In Z. A. Borhan (Ed.), Warisan
Persuratan Johor II, (Yayasan Warisan Johor, 1999), 65. 13
Barbara Watson Andaya, “The Installation of the First Sultan of Selangor in 1766”, JMBRAS, vol. 47-
48, (1974-75): 53. 14
Kobkua Suwannathat-Pian, n. 4 at 12-13. 15
Khoo Kay Kim, “The Perak Sultanate: Ancient and Modern”, JMBRAS, vol. 59 (1986): 3-5. 16
R.O. Winstedt, “Kingship and Enthronement in Malaya”, JMBRAS, vol. 20 (1947): 137.
5
Great Melaka Sultanate. The sanctity of the daulat of Malay kings was challenged
when the Melaka Sultanate was attacked by the Portuguese in 1511. Daulat was also
threatened after the signing of Pangkor Treaty on January 20, 1874. According to the
Treaty, Malay kings would have to receive a British Resident whose advice had to be
sought and adhered to in all matters excluding those related to religion and the
customs of the Malays. On April 1, 1946, the daulat of Malay kings was further
denied with the formation of Malayan Union. Given the coercive methods used by Sir
Harold MacMicheal in attaining the signatures of Malay kings, the Malayan Union
was hardly structured to uphold the traditional daulat. In fact, with the Constitution of
the Malayan Union, Malay kings had no other alternative but to give up their
traditional power and saw the Malay states surrendered as crown colonies of Great
Britain.17
Otherwise, they would have been dethroned and replaced.
In 1957, following the granting of independence by the British to Malaya, the
Constitution of the Federation of Malaya was promulgated. According to this new
Constitution, the paramount ruler, Yang Di-Pertuan Agong, was given the
responsibility only to secure the special rights of the Malays and the „legitimate
interest‟ of the other communities.18
By this time, the roles of Malay kings were
revised. According to the 1957 Constitution, the Malay sultans are mere puppet-heads
of the Malay States; to some extent, the Yang Di-Pertuan Agong is a constituent (if
ceremonial) organ of Parliament.19
The 1957 Constitution also marks the official
changing pattern of daulat of Malay kings, from being absolute monarchs to
constitutional monarchs or Raja Berperlembagaan, whose power and prerogatives are
bound by the Constitution.
17
Kobkua Suwannathat-Pian, 137. 18
Barbara Watson Andaya & Leonard Y. Andaya (2001). A History of Malaysia (2nd ed.). Kuala
Lumpur: Palgrave Publishers Ltd., 276. 19
Kobkua Suwannathat-Pian, 320.
6
The issue of daulat is significant, especially in relation to the evolution of the
roles and changes in the power of Malay kings. With the current Raja
Berperlembagaan, daulat to many people seems too complicated a matter, especially
among the current generation.
1.2 STATEMENT OF PROBLEM
As far as this research is concerned, the modern-day definition of daulat is a result of
a series of revision. In contrast to its traditional meaning, the revised daulat is
different – constitutionally – to fit its contemporary meaning.20
These series of
revisions have transformed the traditional understanding of the concept of daulat.
The understanding of traditional ‘daulat’ seems to be too majestic for the
laymen. It seems like it needs people of a different intellectual level to comprehend
the matter. Consequently, there is a widespread misunderstanding among the public
about the concept of ‘daulat’. For example, the masses mistake daulat as a concept or
a belief that renders the Malay Sultans immune to the law. Another kind of
misunderstanding is when people simply think that daulat is an intangible concept,
with no real basis, only held together by mythical stories. This grave
misunderstanding has rendered Malaysians with the view of daulat as being nothing
more than a mere word. Moreover, the importance of Adat Pertabalan or Installation
Ceremony in validating daulat is often overlooked. Due to such ignorance, the public
seems to be unaware of the modern type of daulat as implied in the Constitution of
Malaysia.
20
Daulat is not directly mentioned in the Federal Constitution of Malaysia. The term „sovereignty‟ was
used instead, and through this, daulat is implied.
7
This research covers the issue of daulat since the 18th
century, from the
installation of the first Sultan of Selangor in 1766 to 1957. The 18th
century is picked
as a starting point because it marks the changing pattern of the installation of the
Malay kings. For instance, the case of installation of the Sultan of Selangor in 1766
shows how the throne candidacy changed from a strict anak gahara line to Bendahara
dynasty. The following centuries provide various issues and developments in relation
to the daulat of Malay kingship. Furthermore, regions covered in this research are
Malay states with kings. Thus Melaka, Penang, Sabah, and Sarawak would be
excluded. However, in certain cases, the chronicles of Melaka can be consulted for the
sake of grasping the meaning of daulat from the traditional point of view.
Daulat will be discussed from the traditional perspective before studying how
it is implied in the Federal Constitution. In between, this research also focuses on the
issues of installation, which are considered to be clear declarations of daulat. It is very
compelling because apparently this Adat Pertabalan decides the throne; not birthright,
as commonly misapprehended.
With a comprehensive and exclusive study of daulat, the following questions
should be answered:
1. What is the definition of a traditional daulat and its characteristics?
2. How can Adat Pertabalan be seen as a systematic process in attaining
daulat?
3. How and to what extent did daulat evolve from its traditional orientation
to the modern-type constitutional concept?
4. How does the 1957 Constitution maintain daulat?
8
1.3 SIGNIFICANCE OF THE RESEARCH
Generally, Malaysians realize the basic practice of daulat, and consider themselves to
be subjects of their respective sultans, even though in practice their submissions are
not whole-hearted. However, regardless of the fact that Malaysians recognize and
submit to daulat, their understanding on the subject is very shallow, due primarily to
misunderstanding and ignorance.
There are many writings relating to the issue of daulat as a source of
legitimacy. However, instead of directly discussing the system of daulat as a source of
legitimacy in a comprehensive manner, most of these writings dwell on the general
concern of Malay kingdoms and the reign of their rajas or sultans, bringing forward
the diplomatic relations, issues of successions, legal practices, as well as matters of
administration. Several credible authors of Malaysian history, like A.C. Milner,21
B.W. Andaya and L.Y. Andaya,22
mostly touch on issues like administration, with
special attention to the influence of the colonial powers in the Malay kingdoms or
states. Even though their works on Malaysian history are quite prominent, their
discussions regarding the matter of daulat can be viewed as too minimal and scattered,
focusing mainly on administrative issues. The closer example is probably Kobkua‟s,23
which discusses Malay kingship issues back to the time of the Melaka Sultanate. She
discusses the process of installation as well as the succession that took place.
However, Kobkua‟s discussion of daulat offers no new insight, and the subject is too
broad. Therefore, the primary significance of this research is to fill the gaps regarding
the issue of daulat as a source of legitimacy.
21
A.C. Milner, Kerajaan: Malay Political Culture on the Eve of Colonial Rule (Arizona: The University
of Arizona Press, 1982). 22
Barbara Watson Andaya & Leonard Y. Andaya. 23
Kobkua Suwannathat-Pian.
9
Apart from that, this research aims to illustrate that the system of daulat as a
source of legitimacy among Malay rulers is very consistent. As an instance, this
consistency pattern could be seen especially through the process of coronation or
Majlis Pertabalan, by which the installation of the new ruler would be completed with
alat kebesaran or royal regalia.24
Nobat for example is one of the insignia for royal
regalia, and its possession means the keeper was holding the emblem of kingship,25
which allows him to claim the throne. Through this tradition, it can be claimed that the
system of daulat is consistent because the format is somewhat similar throughout the
history of Malay kingship, from the time of the Melaka Sultanate to recent times.
Therefore, it can be suggested that daulat can be used as a source of legitimacy due to
its applicability as well as its consistency, as the process has been applied and
observed for centuries, in the history of Malay kingship.
Furthermore, this research also aims to clear certain misunderstandings
regarding the issue of daulat. The one aspect that contributes greatly to the
misunderstandings of daulat is when the concept is often blended with mythical
elements. For example, daulat sometimes is appended with mythical stories such as
the tale of Raja Buluh Betong, where a boy was born from bamboo, as narrated in
Hikayat Merong Mahawangsa.26
Instead of giving a direct translation of the text and
embracing the mythical explanation of the stories, a researcher should view these
stories critically, establishing links with the reality of Malay kingship. This is an
endeavour that needs to be pursued, since a set of literary works can also be seen as an
24
A Rahman Tang Abdullah, “From Temenggong to Sultan: Abu Bakar and the Question of Legitimacy
in the Malay Tradition” in Tradition, Modernity and Islam: Revisiting History across the Regions in the
Nineteenth and Twentieth Centuries, edited by A Rahman Tang Abdullah (Kuala Lumpur: International
Islamic University Malaysia Press, 2011), 3. 25
Barbara Watson Andaya, 47-48. 26
Hussain Othman, Malay Historical Thought (Batu Pahat, Johor: UTHM, 2009), 140.
10
important part of history27
in providing information, though limited in relation to
certain historical events. Thus where it fails to provide feasible facts, old literature
provides insights into the degree of intellectual development in the society.28
Therefore, in the case of daulat, we should study a compilation of stories related to
Malay kings, and attempt to derive an understanding of the daulat system from it.
These misunderstandings will also be further clarified by studying the evolution of
daulat from its traditional perspective to its constitutional form, which is what this
research attempts to do. Eventually, people may see the fine line that separates the
myth-embedded daulat from the daulat as outlined in Constitution of Malaysia of
1957.
1.4 LITERATURE REVIEW
Being seen as a nation with less historical consciousness of the past, writings
regarding the concept of the traditional Malay sovereignty or daulat are quite scarce.
Several hikayat like Hikayat Raja-raja Pasai and Hikayat Merong Mahawangsa
however are labelled as those with heavy mythical elements integration.
Consequently, scientific values in these hikayat are said to be absent. Pensejarahan
Melayu Nusantara29
by Muhammad Yusoff Hashim is very beneficial for this
research, for it has been regarded as a major reference when it comes to discussing
Malay classical texts. Given the details contained in the book, it sheds some light on
the understanding of the issue of daulat. The writing is extensive, covering several
traditional Malay literatures, for instance Malay Annals, Hikayat Raja-raja Pasai,
27
As cited in Muhammad Yusoff Hasim. (1986). Pensejarahan Melayu Nusantara: Kajian mengenai
sumber, penghayatan, masalah, dan tafsiran naskhah-naskhah terpilih Sejarah Melayu. Petaling Jaya:
Teks Publishing Sdn. Bhd., 41. 28
As cited in Muhammad Yusoff Hasim. (1986), 86. 29
Muhammad Yusoff Hashim.
11
Sejarah Melayu, Bustan al-Salatin, Hikayat Patani, Syair Sultan Maulana, and several
others. It also has one chapter dedicated to anachronism in Malay historical writing
tradition (Chapter Three), which provides room for us to understand the different
perspectives of the origins of several Malay kingdoms. However, the lacking part of
this book is that it provides too many theories and hypotheses, instead of firm ideas.
Moreover, the writing is more from a philological perspective, in which the author has
written more regarding the style of writing of the hikayat, and the book is intensively
interpretive. It offers no critical clarification of several issues. For example, the author
claimed that there are several distorted facts in Hikayat Raja-raja Pasai, especially in
its genealogy, due to some facts that are not inconformity with the Sejarah Melayu.
However, the author made no attempt to clarify the inconsistencies.
A renowned historian in socio-political issues in Thailand and Malaysia,
Kobkua Suwannathat-Pian has published several books on the relations between Siam
and Malay states. Thai-Malay Relations: Traditional Intra-regional Relations from
Seventeenth to Early Twentieth Century30
gives readers some ideas concerning the
diplomatic relations that the Thai and Malay states once had. Making Thailand a focus
of discussion, the author reflects on the Thais‟ relations with Kedah, Perlis, Kelantan,
and Terengganu. In many cases, the author implies that the tributary system played a
vital role in maintaining rapport. In the second chapter, the author managed to
scrutinize the understanding of legitimacy as well as the concept of daulat and
derhaka. According to the author, the two latter concepts have been reinforced by
religion.31
Nonetheless, although the author managed to carefully argue the
relationship between the different concepts, the discussion is narrowed to certain
Malay states, causing some other important states like Melaka, Pahang and Johor to be
30
Kobkua Suwannathat-Pian, Thai-Malay relations (Singapore: Oxford University Press, 1988). 31
Ibid., 36.
12
left out. Another book by Kobkua entitled Palace, Political Party and Power32
discusses Malay kings from the time of colonialism until the early 21st century. This
book is very comprehensive and credible, covering almost every important issue of
the royal families, including the conflicts of the appointment of Menteri Besar (Chief
Minister) in several states like in Perak, Perlis, and Terengganu after the 2008 General
Election. Moreover, as the author is a Thai, it is interesting to get to know the
perspective of a non-Malaysian. However, in general, the writing is hardly a new
discovery, because the latest issues, especially the consequences of the 2008 General
Election, are not thoroughly discussed. Moreover, some of the so-called Islamic views
put forward by the author in this book are questionable. For instance, the author seems
to believe that Malay kingship system is very much in-line with Islam, bringing forth
one hadith regarding sovereignty,33
while the real fact is that Islam promotes the
caliphate system, not necessarily the kingship system, which is notably hereditary.
Another reference is an article by A. Rahman Tang Abdullah entitled From
Temenggong to Sultan: Abu Bakar and the Question of Legitimacy in the Malay
Tradition.34
This article is very useful, especially in providing the definition of daulat
from a technical point of view. It does not only explain the concept of sovereignty in
Malay tradition, but also its application to Western terminology. However, even
though the idea of daulat in this article is relatively concrete and compact, it is not
elaborative enough to assure that the meaning of traditional daulat can be understood
thoroughly. After all, the subject matter is not as simple that it can be understood from
its technicalities alone. Moreover, the subject matter is meant for limited discussion,
which is the Johor Sultanate, even though the explanation does cover the issue of
32
Kobkua Suwannathat-Pian. 33
Kobkua Suwannathat-Pian, 10-13. 34
A Rahman Tang Abdullah.
13
daulat as to fit the definition part in its introduction. Therefore, the discussion of
daulat is quite shallow and nominal.
There is one book that deals with the old Malay government before the advent
of colonial powers entitled Kerajaan: Malay Political Structure on the Eve of
Colonial Rule35
by A.C. Milner. In this book, the author discusses the Malay political
structure as well as the Malay kingship with a little discussion on how Malay trading
systems once were. Although the author writes from a European perspective, his
efforts to go through several hikayat such as Hikayat Deli, Hikayat Pahang, Hikayat
Bandjar, as well as Sejarah Melayu helped his writing to be less partial and not too
Eurocentric. Special attention is given to the state of Pahang in one chapter.
Furthermore, this book provides a trivial discussion regarding how Islamic belief was
practiced in the system of kerajaan or government. It shows that in those days, Islam
had already played a substantial part in kerajaan and somehow had a heavy influence
in practicing daulat. The same author also produced an article entitled Islam and
Malay Kingship,36
which talks about the origins of the Malay sultans and kingdoms. It
discusses the Malay kingdoms from the time before the advent of Islam until the
period of their peak. However, the article stresses more on particular issues, for
example the mystical doctrine of Sufism that caught the attention of the Malay rulers
during the early period of Islamization. The „Perfect Man‟37
doctrine was seen to be
the core of the kingship according to this article. The discussion on the nucleus of the
Malay kingship system which is closely related to the practices of Hindu-Buddhism as
well as Sufi philosophy is quite enlightening; particularly regarding the doctrine of the
35
A.C. Milner. 36
A.C. Milner, “Islam and Malay kingship” in Readings on Islam in Southeast Asia (Singapore:
Institute of Southeast Asian Studies, 1990). 37
„Perfect Man‟ is a saintly figure who has the ability or honor as a mediator between human and God.
„Perfect Man‟ is also known as „the Divine Being‟.
14
„Perfect Man‟ that prevails in the Sufi order. Even though it offers a firm and concrete
idea, the discussion is quite tapered. It suggests that the whole idea of Malay kingship
is only centred on the doctrine of the „Perfect Man‟. This pattern causes the discussion
of Malay kingship to be not an extensive one, because in the end, the idea of daulat is
rooted to a religious doctrine, which is Sufism. Although this research is not meant to
focus on daulat in the context of Islamic belief, this part of discussion in both works
helps to widen the worldview of daulat.
There is also a book by Sharifah Maznah Syed Omar entitled Myth and the
Malay Ruling Class38
whose ideas may confound the academic tradition of writing.
However, at the beginning of the book, the author attempts to assist readers by
pointing out that the myth discusses in this book is not to be viewed negatively.
Instead, the author, in narrating events and stories, anticipates the readers to
understand that there is a positive side of myth, which is allegorical practice. The
relevant chapter in this book to be used in the research on daulat is in Chapter 3,
which is „The Myth of Divine Kingship‟. According to the author, daulat is a personal
attribute of divinity of the ruler and its implication to its subject.39
This book also
touches on the issue of derhaka or treason and the concept of divine retribution.40
However, regardless of how the author has persuaded the readers at the beginning of
the book regarding the necessity to be open-minded, the mythical issue is just too
compelling to be tolerated, especially when terms such as „magic‟ being used
redundantly, as it would be defied in the standard of scholarly writing.
38
Sharifah Maznah Syed Omar, Myths and the Malay Ruling Class (Singapore: Times Academic Press,
1993). 39
Ibid., 47-48. 40
Ibid., 49-53.