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.