ISLAM SUPPORTS DEMOCRACY:THE VIEWS OF PARTAI ISLAM SE-MALAYSIA (PAS) AND THEIR IMPLEMENTATION IN THE RECRUITMENT OF THE PARTY’S MEMBERS AND LEADERS

This paper discusses the views of Partai Islam Se-Malaysia (PAS) on democracy and their implementation in real politics in Malaysian context. It analyzes PAS’ views on the relationship between Islam and democracy, as well as the party’s style in recruiting members and leaders to demonstrate that this Islamic political party follows democratic rules. PAS believes that democracy and Islamic values are compatible and it is a good political instrument for an Islamic party like PAS to reach its political goals. Examining the recruitment process of members and leaders of PAS, the paper shows that the commitment of PAS in toning up democracy in Malaysia is reflected by the party’s style in recruiting leaders. PAS has exercised democratic rules in its internal party activities, particularly in the recruitment of members and selection of leaders.


A. Introduction
This paper examines the views of Partai Islam Se-Malaysia (PAS) on democracy and the party's efforts to implement democratic rules. In the processes of recruiting members and selecting leaders, PAS has implemented the concept of shura to demonstrate that it can reconcile between Islamic values and democracy. To determine the extent to which PAS practices democratic principles, it is important to scrutinize whether or not PAS has restricted their members to be nominated as leadership candidates of the party. Does PAS give an equal opportunity to all members to be selected and become the party's leader or president? How does PAS recruit its members? By answering these questions, PAS' commitment to the principles of democracy can be disclosed.

Partai Islam Se-Malaysia (PAS) was officially established
on 24 November 1951, as a consequence of the internal breakup of the United Malays National Organization (UMNO). PAS was initially a branch of UMNO which was established in 1946 by the Malay nationalist movement and was intended to unite the Malays-Muslims of the country in anticipation of independence (Kassim, 2017, p. 2)The history of PAS could not be separated from the history of ulama (religious scholars) in Malaysia. Due to the significant role of ulamaamong Malay Muslim citizens living in the Malaysian suburban society, UMNO tried to accommodate them in the party. Thus, on May 11, and 12, 1946, UMNO ratified its charter which stated, among other things, that one of the departments in the party was the Department of Religious Affairs and Education (Ibrahim, 1981, pp. 10-11).
However, UMNO's effort to establish Religious Affairs Department in its internal structure seemed to be paving the way for ulama to form their own organization, later known as PAS. This new Religious Affairs department as part of UMNO's structure evidently resolved to sponsor ulama conferences to deal with religious matters, which were usually handled by the UMNO Executive Committee (Nor, 2004, p. 8 1) to establish an independent ulama organization; 2) to introduce a temporary committee to establish an organization; 3) to continue fighting for the establishment of a religious organization as part of the Federation of Malaya (Hasyim, 1993, p. 23).
The resolutions of the second conference of ulama showed that not only did they form an ulama union, named Persatuan  (Ibrahim, 1981, p. 23).

B. PAS' views on democracy
The PAS' view that democracy is the best way to articulate its political aspirations has been confirmed since its third annual conference held on January 4, 1953 (Zain, 2014, pp. 37-45). One of the conference recommendations was to work hard at disseminating and promoting the concept of democracy and its advantages to Muslim people, particularly in Malaysia. This recommendation was also reconfirmed at the PAS third general meeting held in Madrasah al-Tahdib al-Diniyah, Parit Buntar, Perak, on August 12-14, 1954, in which PAS decided to participate in the 1955 Malaysian General Election (Muhammad, 1994, p. 45). Up to 2018, PAS has consistently participated in Malaysian election to show that the party accepted democratic rules (Saat, 2018, pp. 1-9). However, PAS did not perform well in the last 2018 election (Moniruzzaman, M. and Farzana, 2018, pp. 217-228).
The 1955 general election was the first political test for the PAS to be involved in the democratization process in Malaysian politics (Nor, Riduan Mohd and Ahmad, 2013, p. 11). Although PAS only won one parliament seat in this first election, this did not discourage PAS to continue its struggle through acceptance of democratic rules. Dr.
Burhanuddin Al-Helmi as in (Adam, 2000, p. 158) stated that his party will always struggle through democratic rules to achieve its goals. PAS still believes that democracy is the best way to achieve its political goals (Case, William F. and Tong, 2006, pp. 385-406). Thus, PAS does not agree with Islamic groups which use radicalism and violence as tools to achieve their objectives. One of the parliament members from PAS, Mohamad Sabu, as cited in Zain, expressed: Our struggles have been moving up and down, but we still hold up democracy. Although several Islamic movements in the world criticized our struggle by saying that Islamic movement will not succeed through democracy, we always believe that through democracy we will achieve our goals. Through people's voices, we will get our victory as long as the democratic rules are accordingly implemented, particularly by the ruling government. Although other Islamic groups criticized us, we say to them that we will always follow the democratic path to achieve our objectives (Zain, 2005, p. 61).
From Sabu's statement above, it is clear that PAS not only believes that democracy is the best way to voice aspirations, but also reminds the ruling party to always maintain and follow democratic rules. The 'room' for democracy should be open to all people and civil society movements in Malaysia including the opposition parties (Farouk, 2011, pp. 91-109). PAS' dedication to democracy is then unquestionable. Western countries (Loh, 2012, p. 21). Based on the political situation in Malaysia, PAS believes that there is no other way to be involved in the political arena except to follow democratic rules. The statute of the party, article 6 (5) says that the party's efforts to be involved in democratic struggle are "to provide plans and actions as well as to improve societal institutions, political forms, economic justice and state prosperity; and to defend Muslim's interests and Malaysian people as a whole" (Pejabat Agung PAS Pusat, 2002, p. 3).

The comments of leading figures of PAS on democracy
strengthen the argument that PAS, up to the present, still upholds a belief in democracy to achieve its objectives. PAS also believes that democracy (election) could be seen as a political mechanism to gain its objectives to pursue Islamic law in Malaysia if it gets major support from the people. As Weiss argues, parties in Malaysia, including PAS, got through profoundly into the heart of Malaysian people (Weiss, 2013, pp. 19-37). Democracy will give an opportunity to both Muslim and non-Muslim voters in Malaysia to decide whether to vote for PAS or not. If the Malaysian people agree with the political agenda of PAS, they can freely choose the party, or vice versa. This means that there is no compulsion for the people to choose whatever parties' objective they prefer in the election.
The freedom of to choose is the core of democracy (Adam, 2000, pp. 265-279).
The late Nik Abdul Aziz Nik Mat, the former Mursyidul Am PAS and "one of the most well-known political-religious leaders in Malaysia" (Noor, 2015, pp. 1-2) argued that democratic procedures could be used by PAS as an opposition party and UMNO as a ruling party to discuss and debate (mudzakarah) political issues and problems among them. At the parliament meetings, both at the local and national levels, for example, all parliament members (from PAS and UMNO) can meet and discuss any political issues that Malaysians face. These mutual discussions between the ruling party and opposition party in the parliament are in line with the teaching of Islam, which encourages people to have musyawarah (discussion) to solve any problems (Zain, 2005, p. 63). Although Nik Aziz seemed to agree with the concept of democracy, at the same time he criticized it because sometimes democracy could lead to political conflicts among the people (Haron, 2005, p. 30). He pointed out, for example, the general election, which is held every five years in Malaysia. Prior to the general election, Malaysians are usually divided into several groups due to their different political alliances, which could lead to conflicts among the parties' supporters. Moreover, Islam has differentiated between good and bad deeds in which Muslims could not choose both of them but always followed the good ones. In democracy, instead, people could select even the bad thing as long as the majority of the people want to do so. This is another negative side of democracy.
PAS' criticisms of democracy, however, did not deflect it from the process of democratization and its involvement in the democratic process like the election. Abdul Hadi Awang, the president of PAS, insists that PAS will always continue to follow the rule of democracy, participate in a general election and oblige its members to vote when the general election is held (Awang, 2007a, pp. 20-24). He furthermore argues that whoever rejects the party's policy to participate in the election has to leave the party.   (Noor, 2002, pp.5-6). In my direct observation in Kota Bharu in 1-7 August 2017, Kelantan, I found that Noor's argument above is correct. The party keeps maintaining its potential assets like Ulama as party generators to attract members while at the same time adapting to a modern situation in which madrasah (Islamic schools) and campuses are used by PAS as places to recruit members. PAS currently is not only maximizing its ulama's role in recruitment of members (ahli) through pengajian (Islamic teaching gathering), which is routinely held around Kelantan both in mosques and open fields, but also intensifying recruitment by using the internet as a medium to promote the party to the public. What is missing from Noor's findings, however, is that the party's activists, particularly In the 1980s, when the PAS had become familiar to Malaysians, the party tried to expand its recruitment. Although the leading figures still kept up their face-to-face approach, during this era PAS also concentrated its efforts on recruiting members from madrasahs, Islamic boarding schools (pesantren), mosques and campuses in the country. Particularly, when PAS was led by Yusof Rowa, it tried to develop itself into a cadre party with internal cells and an organic structure. During his muktamar speech in 1984, Rawa encouraged PAS members to form smaller cells among themselves.

PAS' involvement in democratization in
Rawa believed that through the practice of the tarbiyah study circle, PAS could easily intensify its missionary and propaganda activities.

Rawaexplained,
Our efforts to improve communities' awareness have shown meaningful results. These efforts should be continued by intensifying the programs of religious speeches, courses, gathering usrah and structured halaqah…seeing the importance of the movement, it is clear that tarbiyah is very important…because the people we need (cadres) will not appear by themselves without training and education that are well planned and implemented with intensity (Rawa, 2000, p. 73).
This new style of membership recruitment and caderization to form smaller cells within the party seems to be identical to what PKS (Partai Keadilan Sejahtera) did in Indonesia. While PKS had started its recruitment of cadres through this method many years before it became a political party, PAS on the other hand promoted this method thirty years after its establishment. PAS gave the name usrah to its recruitment meetings, while PKS used the word liqo for its weekly meetings to recruit new cadres. However, it is very clear that the recruitment methods proposed by Rowa were influenced by the method used by Al-Al-ikhwan al-muslimun movement in Egypt.
This usrah meeting was intended to bring PAS members together and encourage them to understand, develop, and propagate the ideology of the party. Noor explained that PAS divides the usrah meetings into two different types of sessions: one usrah meeting especially for the leaders of the party and other usrah for ordinary members. Noor further explained, On some occasions, the usrah would be accompanied by kenduri (feast) held in the homes of the members themselves where non-members (non-party members) would also be invited. These meetings helped to generate a sense of belonging and fellowship (ukhwah) among the members of the Islamist party and bring them closer together (Noor, 2003, p. 6).
Noor's explanation above is correct in that the usrah gathering sometimes would be accompanied by kenduri to attract more people to come. However, it is necessary to add to Noor's point that from my experience of staying in Kota Bharu, I found that PAS expands its target of dakwah and recruitment of members into three categories: leaders and members of the party, Muslima in general and non-Muslims. PAS not only provides trainings to ISLAM SUPPORTS DEMOCRACY:THE VIEWS OF PARTAI ISLAM ... | maintain the integrity of the members to the party, but also works to attract people, both Muslims and non-Muslims to become party members. As a party that holds a strong ideology and sees itself not only as a political machinery but also as an Islamic movement to spread Islamic teaching through dakwah, PAS holds the idea that it is compulsory for the party to explain to Muslims in Malaysia the comprehensiveness of Islam and the need to establish an Islamic The principles of amal jama'i should be robust particularly among young members as the rear guard of the leaders. Collective work is the basic and main core of our movement. The objective and aim of our community could be misleading if the members and leaders do not hold firmly the principles of collective work. Members and leaders should follow tarbiyah in order to understand and apprehend collective work (Isa, 2008, pp. 1-3

The significant number of PASTI institutions, teachers and
students can contribute to the spread of PAS ideologies to the students since the early years of their education. This also means that not only does PAS use a traditional approach in recruiting their members as had been done in the early stage of its establishment through dakwah and face-to-face meetings, it also uses modern institutions like these preschool programs. This pre-school institution is currently spreading in almost every state in Malaysia.
Besides tarbiyah, usrah, and PASTI programs which are more focused on training and recruiting members, PAS also approaches people through direct dakwah activities. Dakwah or Islamic preaching is mainly intended for delivering Islamic teachings like Quranic

interpretations, Hadith (Prophet Muhammad's speech and acts) and
Islamic laws to the people. This is carried out by PAS' leading figures and members. Although dakwah is meant mainly to promote Islamic teachings, it is commonly known by Malaysians that this activity has been used by PAS to promote its political programs and platforms to the audiences. It has also been used to criticize governmental political policies. This means that tarbiyah and dakwah activities could be considered as tools not only to promote the party, but at the same time also to educate people to be aware of political issues in the country. In

D. PAS leadership
A better way to know how PAS is committed to democracy is to understandhow the party implements democratic rules in its internal functions particularly in selecting its leaders. Since its early establishment until today, PAS has been committing to implementing democratic rules in the selection of its leaders. The national muktamar as the arena to elect the party's top leaders has been designed to accommodate as many members as possible to participate in the process of election. The statute of the party article 16 (2) further states, The annual muktamar consist of members as follows: (a) working committees and their deputies, (b) members of Majlis shura ulamak, (c) working committees from all branches at state levels, (d) head of PAS from all branches at district levels, (e) minimum four and maximum ten representatives from all branches at subsdistrict level, (f) fifteen representatives from Dewan Ulama, (g) fifteen representatives from Dewan Pemuda, and (h) fifteen representatives from Dewan Muslimat"(Pejabat Agung PAS Pusat, 2002, p. 19).
Prior to the national muktamar, many branches and divisions in the country hold their election each year to elect not ISLAM SUPPORTS DEMOCRACY:THE VIEWS OF PARTAI ISLAM ... | only their working committee members at cawangan level but also their delegate for the party's annual muktamar at the national level.
At least four and a maximum ten representatives from every level of branches of the party around the country are given the opportunity to vote in the national muktamar. This suggests that democratic procedures for selecting party leaders have been implemented both at the national and local levels, allowing all party members to have an equal opportunity to be a leader of the party.
Moreover, leaders of the party's wings like Dewan Pemuda, Dewan Muslimat and Dewan Ulama are elected through muktamar, which are also held every year. This also suggests that the party has several muktamar which in turn give more opportunities for the members to participate in the democratic election of its leaders.
The party's statute further says, The muktamar of Dewan Ulama PAS at national level (Article 38), Dewan Pemuda PAS at national level (article 44), and Dewan Muslimat PAS at national level (article 57) should be held once a year on the month of April or anytime as long as it is held earlier than annual muktamar of PAS central office or whenever it is needed that is decided by the working committees of each Dewan (Pejabat Agung PAS Pusat, 2002, p. 72).
Besides being used for electing the working committee of the party, the annual muktamar is also used as an arena to strengthen relationships between members and the elites of the party through face-to-face meetings. As discussed above, one of the recruitment styles of the PAS members is direct interaction between ulama and their ummah (followers), with the former being the main generators of party recruitment. The audiences come to the muktamar not only for following the party's official meetings (such as the election of the president), but also for knowing the response of the ulama as religious scholars to contemporary Islamic issues in the country.
The ulamas' responses, thus, reflect the party's responses as well.
Since the president of PAS is the ex-officio member of Majlis A person who will be officially elected as a member of Majlis Shura Ulamak should be someone who knows main tenets of Islam and sharia Islamic laws and understands how Islamic laws should refer to the Quran, the Hadith of the Prophet, the Ulama's agreement (ijmak) and analogical reasoning (qiyas) if some problems on Islamic matters occur. The person should also be adil (a just individual) who has never done big sins or does not practice wrong deeds continuously and he/she should protect his/her dignity and should be a member of PAS (Pejabat Agung PAS Pusat, 2002, p. 6).
Although the Majlis Shura Ulamak seems to have a very strong position even when compared to the position of the president of the party as discussed above, it is important to note that the eminence of the Majlis should not be exaggerated because with its membership drawn equally from the Central Working Committee (4 persons) and Dewan Ulama (4 persons), the elected members may prevail in the body's consensual dealings. The discussion above also shows that PAS has followed democratic procedures in selecting its leaders and at the same time inserted Islamic values during the process as can be seen from the requirements that PAS members should have to be elected as Majlis Shura Ulamak members. In addition, the success of PAS's recruitment process of both members and leaders could help to institutionalize democratic values in the party. Based on the theory of party institutionalization and organization, Kikue Hamayotso divides political parties into two categories: well-institutionalized and clientelistic party (Hamayotso, 2013, p. 120 This argument is supported by the fact that the relationship between PAS's members and political elites are bound by institutionalized rules and regulations of the party. This could pave the way to the cohesion of the party and the competitiveness of all the party's members to achieve its political highest position. Finally, the good relationship among the party members and leaders, as can be seen from the case of PAS, could help the party be better institutionalized in the long run.

E. Conclusion
From the above discussion, it is very clear that PAS has practiced democratic rules in their internal party affairs. The style of PAS' recruitment of members and leaders show that the party has tried its best to implement democratic processes.