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1 Dakwah Muallaf Orang Asli in Pahang: Focussing on Problems Pertaining to the Target Group in Efforts of Dakwah Razaleigh Muhamat

@ Kawangit

Abstract The purpose of this research is to identify problems pertaining to the target group in efforts of dakwah amongst Orang Asli community in Pahang. Two main methods used in this research are library-based research and field research. Deduction and induction methods are then used primarily to analyze the data. This research has identified and divided the problems into two; problems pertaining to non-Muslim and Muslim target groups in efforts of dakwah. Problems pertaining to non-Muslim target group amongst Orang Asli community are that they perceive Islam as a difficult religion, the sturdiness of the Christian movement and aggressive opposition from the Orang Asli community. Problems pertaining to Muslim target group are negative behaviour amongst the Malay community and the laziness of Orang Asli to learn about Islam. Introduction One of the target groups in efforts of dakwah in Pahang is amongst the Orang Asli community. Up to December 2003, there are approximately 54,293 Orang Asli in Pahang out of 147,556 Orang Asli in Peninsular Malaysia (Orang Asli Affairs Department T.th: T.h). Out of the 54,293 people, 5,660 of them are Muslims. (Orang Asli Affairs Department 2003: T.h.) The implementation of dakwah to Orang Asli community in Pahang has been executed by various dakwah-based organization. Since the 1970s, Pahang Religious Department (JAIP) had focused their attention to dakwah efforts to the community (Abdul Ghafar Hj. Don 1999: 49). The efforts have also been made by Orang Asli Affairs Dept (JHEOA) of Pahang, Muslim Welfare Organization Malaysia (PERKIM) of Pahang, Pembangunan Tamadun Masyarakat Asli (PETAMA) and through collaboration with institute of higher learning. These include Dakwah Studies and Leadership Department, Islamic Studies Faculty, Universiti Kebangsaan Malaysia (UKM), which organized Latihan Amali Dakwah (Mohd Ghazali Abd. Aziz, interviewed 27th December 2004). In the efforts to convey dakwah to this community, there are problems which have been brought up by the target group, from Orang Asli themselves or from others. Therefore, the objective of writing this is to communicate information regarding the problems faced by the target group. Problems Pertaining to the Target Group in Efforts of Dakwah One of the problems, which might surface in efforts of dakwah, comes from the target group. This is explained in Qur'anic verse:

Meaning: And every time I have called on them, that Thou mightiest forgive them, they have (only) trust their fingers into their ears, covered themselves up with their garments, grown obstinate, and given themselves up to arrogance. From Surah Nuh (71): 7 Sayyid Qutb (1327-1386 H) (1997, j.6: 3712) explains, this is a depiction of determination shown by the Holy Prophet Noah in efforts of dakwah in every given opportunity, a depiction of stubbornness of his people in defending corruption. It is a depiction of childishness and stubbornness by his people that they trust their fingers into their ears and covered themselves with garments. Al-Maraghi (1881-1945 M) (1974, j.10: 82) explains, I summoned them to declare He is the one and only, to obey Him and refrain from corruption so He may forgive you your sins. However, they covered their ears to not hear my call, and covered themselves up with their garments to not see me. They are infidels and unfaithful, refused to bow to Truth and Righteousness, and refused to listen to my call. Al-Tabari (224-310 H) (1954, j.29:92) explains, I have called to my people night and day to declare He is one and only, to worship Him, to refrain from corruption so He may forgive you of them. But they have trusted their fingers into their ears and covered their faces with garments to not hear my call. Another surah explains about other problems that might surface in efforts of dakwah come from the target group. This is explained in Qur'anic verse:

3 Meaning: Remember how the Unbelievers plotted against thee (Holy Messenger), to keep thee in bonds, or slay thee, or get thee out (of thy home). They plot and plan, and God too plans; but the best of planners is God. From Surah Al-Anfal (8): 30 According to Sayyid Qutb (1327-1386 H) (1997, j.3: 1510), they have plotted evil plans to abduct Rasulullah s.a.w and imprison him till death or murder him so they are free of him or exile him from Makkah. They have made a collusion to implement these evils plans and finally reached agreement on the murder. Based on the above interpretation, it shows that there are problems that have been brought up by the target group in Islamic dakwah. Among the problems are their stubbornness and aggression in opposing the dakwah. Even worse than that, they are prepared to chase, torture and murder missionaries. From a scholars point of view, according to Muhammad Aman b. Ali al-Jami (1996: 210211), problems pertaining to the target group in efforts of dakwah can be divided into two types, which are past and present day problems. Past dakwah problems include degrading the missionaries and their followers to stop Islamic dakwah, offering them material goods and positions, preventing, chasing and murdering missionaries. Present day problems include existence of misled groups in some countries and effects of colonialism in Islamic countries. Mustafa Mashhur (1995, j.1: 53-54) explains one of the problems pertaining to the target group in efforts of dakwah is human beings turning their backs on Islamic dakwah, jeer, torture, hunger and suffering. According to Muhammad Said Ramadan al-Buti (t.th: 84-107), one of the problems pertaining to the target group in efforts of dakwah is corruption amongst human beings and political problems in Islam and its followers. According to Mohd Amin Abdul Rahim (2001: 154-192), problems pertaining to the target group in efforts of dakwah are the efforts itself, Gods guidance and opposing dakwah. Based on the interpretations of Al-Quran verses and opinions of scholars, it can be clarified that there are problems pertaining to the target group in efforts of Islamic dakwah. These problems can be divided into two; problems pertaining to the non-Muslim and Muslim target groups. Problems pertaining to non-Muslim target group are their stubbornness and aggressive opposition towards dakwah that they would torture, boycott and murder, as well as, being prejudiced towards Islam. Problems pertaining to Muslim target group are they are easily influenced with local and western lifestyles, the existence of misleading beliefs and the attitudes towards Islamic dakwah in the community.

4 Identifying Loopholes in Problems Pertaining to the Target Group in Efforts of Dakwah in Pahang In JAIPs dakwah report, several problems pertaining to the target group in efforts of dakwah have been identified by this organization. These problems include difficulties in changing lifestyle and beliefs among the target group, low academic and socioeconomic level (Pahangs Religious Department t.th: 5). Principal Assistant Director of JAIP has acknowledged the problems above. He also believes that the problem pertaining to the target group in efforts of dakwah is the attitude of Orang Asli community (Mohd Ghazali b. Abd. Aziz, interviewed on 17th March 2007). For JHEOA, problems pertaining to the target group in efforts of dakwah that have been identified are negative examples shown by the Malay -Muslim communities and also cries by Christian missionaries to ask Orang Asli community not to embrace Islam (Ali b. Bakar, interviewed on 24th August 2004). For Hasyim b. Abdullah (interviewed on 17th March 2005), the problem faced by this department is the confusions faced by Orang Asli who seems to think that Islam is only for Malays. This is because the highest conversion to Islam rate is by the Malays. On the other hand, PERKIM identified the problems being the Orang Asli has better morals compared to the Muslim community. Orang Asli also demanded material goods before converting to Islam (Rosli b. Mamat, interviewed on 17th March 2005) Next, Ahmadi b. Abdullah (interviewed on 24th August 2004), problem pertaining to the target group in efforts of dakwah can be associated to attitudes towards neighbours by the Malays, understanding the Malay concept once converted and the being neglected after conversion. At the same time, Razi b. Musa (interviewed on 17th March 2005), problems pertaining to the target group in efforts of dakwah which is being faced by PETAMA is their difficulty to follow the rules set by PETAMA. For example, coupling culture because this is a part of their lifestyle at the village. Another problem is getting participants who live in villages headed by non-Muslims. PETAMA also finds it difficult to guide Orang Asli adolescents. For agents-of-change in the community, the problem lies in the past. JHEOA previously employed a Christian missionary to propagate Christianity. He has successfully built a solid foundation in Orang Asli community and has instilled in them an attitude to oppose Islam (Mohamed Ramli b. Rahmat, interviewed on 26th March 2004). According to Mohd Tahir b. Hj. Kassim (interviewed on 17th December 2004), the problem lies on the opposition from Orang Asli themselves. For Omar b. Pateh (interviewed on 23rd March 2004), problem pertaining to the target group in efforts of dakwah is difficulty in influencing them to convert to Islam. When they are

5 invited to convert to Islam, they feel proud knowing that he is needed. This is the reason why they put a value to Islam and relate it with a certain amount of money. Zainal Abidin b. Mat Taha (interviewed on 7th December 2004) feels that the problems pertaining to the target group are that the Orang Asli community is lazy to learn religious knowledge that are organized at their village, other communities which lives side by side the Orang Asli villages and also opposition from the Orang Asli. For Zainon bt. Abd. Majid (interviewed on 18th August 2004), problems pertaining to the target group in efforts of dakwah are that some of them are shy to learn religious knowledge and also problems with neighbourhood villages. Next, Zainal Abidin b. Samat (interviewed on 17th December 2004) thinks that the problems pertaining to the target group in efforts of dakwah are related to Orang Asli attitudes that dont understand the concept of converting to Islam and problems with Christianity. For Juhana bt. Jantan (interviewed 16th December 2004), problems pertaining to the target group in efforts of dakwah are that they are shy to learn, lack of guidance and sometimes neglected. Darul b. Lambak (interviewed 16th December 2004) feels that problems pertaining to the target group in efforts of dakwah are influences of Christianity, understanding Islam as being a difficult religion and also indecent acts by the Malays. For Mazlan b. Mahmud (interviewed 21st December 2004), problems pertaining to the target group in efforts of dakwah are negative attitudes from the Malays, including employees of the District Religious Department and also death threats from the Orang Asli community. At the same time, Abd. Sattar b. Abd. Ghani (interviewed on 27th December 2004) feels that problems pertaining to the target group in efforts of dakwah strong Christianity influence at certain villages and also attitudes and behaviours of the Malays who are not practicing Islam right. For the Orang Asli, there are a few problems that cause Orang Asli not wanting to convert to Islam. They include indecent behaviours by the Malays, problems with food (in terms of halal and haram) and also problems with reciting in prayers and Solah, which are in Arabic. According to Fauzi b. Majid (interviewed on 26th March 2004), the recent problems that Orang Asli are facing include past problem, which wrongly states that Orang Asli has actually converted, and also economic crisis. For Tahir b. Bujang (interviewed on 26th March 2004), the reason why we dont want to accept Islam is because of food and economy crises. Also, attitudes and behaviours of outsiders who are neighbours with Orang Asli villages. Shahnon b. Dollah (interviewed on 17th December 2004) feels that the authorities should develop those villages, where its occupants are Muslims, because Orang Asli doesnt see any difference in their relatives lives before and after theyve converted to Islam.

According to Omar b. Abdullah (interviewed on 17th August 2004), our community sees Islam as a difficult religion and so we are hardheaded and stubborn to learn about Islam. So when we convert to Islam, thats it, we dont do anything. In Latihan Amali Dakwah report, there are a few problems pertaining to the target group in efforts of dakwah that have been identified. Amongst them include strong Christianity belief at a certain location in the village (Ahmad Redzuwan Mohd Yunus 2002: t.th). Other than that, the target group also has wrong perceptions towards Islam. They dont see any differences between those who have converted to Islam and non-Muslims in terms of appreciation. Also, negative attitudes and behaviours shown by the Malay community towards Orang Asli makes it difficult for the dakwah process (Ahmad Redzuwan Mohd Yunus 2003: t.th). Based on the above opinions and thoughts, problems pertaining to the target group in efforts of dakwah to Orang Asli in Pahang can be divided into two, that is problems pertaining to the non-Muslim and Muslim target groups in efforts of dakwah. Problems pertaining to non-Muslim target group amongst Orang Asli community are difficulty in changing their beliefs in life; they perceive Islam as a difficult religion, aggressive opposition from the Orang Asli community, the sturdiness of the Christian movement, economic and food crises. Problems pertaining to Muslim target group are they are neglected after converting to Islam, half-heartedly following the principles of Islam, being teased and degraded by others because they are no differences between them. They are also stubborn, lazy and shy to learn about Islam. Plus, negative examples shown by the Malay community and Malays attitudes towards neighbours that showed no effort in inviting Orang Asli to convert to Islam also contribute to the factors. From the problems pertaining to the target group explained above, the most common problem in the non-Muslim target group is that they perceive Islam as a difficult religion. On the other hand, the most common problem in Muslim target group in efforts of dakwah is negative examples shown by the Malay community. Problems Pertaining To Non-Muslim Target Group In Efforts Of Dakwah In Pahang There are three problems pertaining to the non-Muslims target group in efforts of dakwah to Orang Asli community in Pahang that have been identified. The problems are that they perceive Islam as a difficult religion, the sturdiness of the Christian movement and aggressive opposition from the Orang Asli community. a. Orang Asli Perceiving Islam As A Difficult Religion

7 The first problem pertaining to the non-Muslims target group in efforts of dakwah to Orang Asli community in Pahang is that there are those amongst the Orang Asli community that perceives Islam as a difficult religion to practice. According to Juhana bt. Jantan and Darus b. Lambak (interviewed on 16th December 2004), one of the problems they face in accepting Islam is that they perceive Islam as a difficult religion. For example, there are too many verses and prayers to recite in Solat and also fasting for a month. This is also admitted by Yusof a/l Din (interviewed on 22nd December 2004) who feels that his problem in converting to Islam are the difficulties in following and understanding the verses which are a part of Islamic religious acts and he would rather die a non-Muslim because of old age. The opinions above are supported by Omar b. Abdullah (interviewed on 26th March 2004) who explains the reason why Orang Asli community are reluctant to accept Islam is because they perceive it as a difficult religion. For example, in performing Solat, they would have to recite in Arab and they would have to perform Solat five times a day when time is limited. Most of them are thinking of other things, such earning money and material goods. According to Zainal Abidin b. Mat Taha (interviewed on 7th December 2004), there are those in the Orang Asli community who have achieved success in economy and in life that they dont feel the need for religion. For others, the problem of restriction in terms of eating is the reason why they are not converting to Islam. This is in line with the explanation given by Tahir b. Bujang (interviewed on 26th March 2004) who said that; for us Orang Asli when we convert, there is some food that is difficult for us to stop eating because for us, we just eat whatever is in front of us. If there were a squirrel, wed eat squirrel. If there were pork, wed eat pork. If there were a monkey, wed eat monkey. Basically, anything that is in front of us. These have become a part of our lives and it is difficult for us to leave it behind. If we were to leave it, wed feel that our lives are not complete. So, if we convert, we cant just eat anything as we please, as theres halal and haram. Hence, according to Darus b. Lambak (interviewed on 16th December 2004), as missionaries, we have to play a bigger role in explaining why some things are allowed and forbidden in Islam. This is our role as missionaries, not to instil fear in them. Based on the explanations above, there are two problems that are perceived by the Orang Asli community in accepting Islam. Firstly, they perceive Islam as a difficult religion to practice, especially in religious acts and secondly, the difficulty in eating once they have converted to Islam. The finding in this research is further supported by Syarif b. Abdullah (interviewed on 21st December 2004), who explained some of the problems faced by the community in converting to Islam are because of the food and also the use of Arab in performing religious acts.

8 The reasons for the difficulty in performing religious acts include difficulty in reading in Arab and too many religious acts to perform. The problem with their diet is because they find it hard to leave the food that has become a part of their lives. Seeing these difficulties, they are reluctant and have refused to accept Islam and have become engrossed with materialistic world. Once they feel that they have achieved success, they dont see religious as an important aspect of their lives. Therefore, as a solution, missionaries would have to sort out the misunderstandings the Orang Asli community have of Islam so that it would be easier for them to embrace Islam. From the above discussion, it can be concluded that there are several difficulties that have become a problem in order for the Orang Asli community to embrace Islam, such as, religious acts and food. Doubts about these difficulties need to be explained by missionaries so these wrong perceptions are would disappear. b. The Sturdiness Of The Christian Movement The second problem pertaining to the non-Muslims target group in efforts of dakwah to Orang Asli community in Pahang is the sturdiness of the Christian Movement. The sturdiness of the Christian movement can be seen through the determination of the missionaries in spreading Christianity. According to Ali b. Bakar (interviewed on 24th August 2004), the Christian missionaries are willing to stay in Orang Asli villages for years in order to spread Christianity. Even if they didnt stay in the village, they would come and spread their belief in any village that they feel the need to, especially after a dakwah program. For instance, if a missionary has finished his dakwah program at the village and has left, other missionaries would go into the village the next day1. Hence, our missionaries should possess the same determination. The sturdiness of this religious movement can also be seen through its strategic spreading of their belief. Where, as son as they enter a village, the Christian missionaries would instil a prejudice amongst the Orang Asli community saying that Islam has committed an act of injustice. They would raise the question why are only Muslims allowed to enter Orang Asli villages bringing information regarding Islam when Christians are not allowed to. They would purposely inculcate doubts in Orang Asli so that they would feel sympathetic towards the Christians. (Orang Asli Affairs Department t.th: 5). Before they leave any particular village, they would train and educate local Orang Asli who has the ability to spread their belief. To show their rivalry with Islam, if a mosque is built in Orang Asli village, they would also build a church (Ali b. Bakar, interviewed on 24th August 2004). Other than using the above approach, the Christian have also used two institutions which plays a vital role in the lives of Orang Asli in order to oppose and prevent the development of Islam, which are Peninsula Malaysia Orang Asli Association or POASM and JHEOA.
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This has happened in Kg. Sg. Rual, Raub. Where, as soon as a dakwah program has finished in that village which was led by a researcher in 2001, Christian missionaries went into the village the very next day to spread their belief.

According to Ali b. Bakar (interviewed on 24th August 2004), the influence of Christianity in POASM functions in expressing their dissatisfaction towards the contribution and aid received by Orang Asli who have converted to Islam through Human Rights Commission or SUHAKAM. They try to express their dissatisfaction through this organization to prevent the development of Islam in the Orang Asli community. Through JHEOA, Mohamed Ramli b. Rahmat (interviewed on 26th March 2004), explained that there are problems that have been brought up by JHEOA employees who are Christians. They are amongst the Orang Asli community who plays a role in preventing others from converting to Islam. To them, its okay if they dont convert to Christianity, as long as they dont convert to Islam. In Pahang, the village that has the strongest Christianity influence is Kampung Sg. Soi, Kuantan. During a visit to the village, the researcher could hear Orang Asli performing their religious acts in the church through their singing. This shows that the community is pious and devoted to the teachings of Christianity. The priest in the village is married2 to an Orang Asli in the village, even though he was originally a missionary from Sabah3. Not only have they sent missionaries from Sabah to Pahang, but also from Melaka, Seremban, Kuala Lumpur and Sarawak to spread Christianity (Darus b. Lambak, interviewed on 16th December 2004). They have also used another approach, which is to interrupt dakwah programs so Islam wouldnt develop in the community. This is explained by Zainal Abidin b. Samat (interviewed on 17th December 2004) who said that there are cases where Christian missionaries interrupted dakwah program while it was going on. For instance, at Pos Terisu, Cameron Highlands, Christian missionaries held a charity program for the villagers at the same time that a dakwah program was scheduled. The above fact is further strengthened by Nazirah b. Hamzah (interviewed on 7th December 2004) who explained that during a closing ceremony for Mega Dakwah Program that was held at Kg. Hulu Chemperoh, Bentong, they have led the villagers out of the village to go to another program which they organized. Therefore, we must not keep mum about their actions and we must think of the best way to counteract their movement. It cant be denied that they also have strong financial assistance , which helps them in spreading Christianity. According to Abd. Sattar b. Abd. Ghani (interviewed on 27th December 2004), to spread Christianity, they have obtained help internationally. Through these advantages, they have given a house that is fully furnished to those who have embraced Christianity. It is

The issue of marriage within the Orang Asli community is nothing new because there are many Orang Asli in Rompin who are married to Chinese. Because of this, there are Orang Asli in various villages have adopted Chinese characteristics (Ali b. Bakar, interviewed on 24th August 2004). 3 The observation was also done at Kg. Sg. Soi on 27 th December 2004, at 10.30 a.m.

10 intended to be an example for other individuals in the village, so they would be attracted to the teachings of Christianity. This is further explained by Mohd Ghazali b. Abd. Aziz (interviewed on 17th March 2005) who said that the approach used by Christians is materialistic approach. They dont aim to convert many people to Christianity, having five or more targets would do it for them. Then, these people would be given the basic necessities, for example, a house that is fully furnished so that others would see the benefits of embracing Christianity. Based on the above explanations, the sturdiness of Christian movement can be seen from many angles, such as the determination of the missionaries, strategic spreading and also financial assistance. There are also several factors that make the Christian movement sturdy. Firstly, because their missionaries are willing to stay with the Orang Asli community for a long period of time. Not only that, they are also willing to marry within the community. Secondly, the Christian missionaries have given the dakwah movement a strong competition in order to spread their beliefs. This can be seen by their actions of entering the villages right after a dakwah activity has been held and their insistence of having a church if there is a mosque in any Orang Asli village. They would also approach the Orang Asli community during a dakwah program. Thirdly, the movement has used an institution that plays a vital role in the lives of Orang Asli to oppose and prevent the development of Islam within the Orang Asli community, like POASM. Fourthly, the movement has also put an effort in training locals in hope that they would spread the teachings of Christianity once the missionaries leave any particular village. And lastly, Christians internationally support the movement. The sturdiness of the Christian movement has become an obstruction to the development of Islam amongst the Orang Asli community in Pahang. Therefore, a solution to this problem would require our missionaries to have strong determination for dakwah and come up with the best approach to counteract the Christian movement in Pahang. Based on the above discussion, it can be concluded that the sacrifices shown by the Christian missionaries have strengthened their movement. Our missionaries should acquire their attitude and determination so that the dakwah movement would also be as sturdy. However, actions shown by the Christian missionaries in interrupting dakwah programs should not be taken as an example as it does not mirror toleration in religion and faith.

11 c. Aggressive Opposition From The Orang Asli Community The third problem pertaining to the non-Muslims target group in efforts of dakwah to Orang Asli community in Pahang is aggressive opposition by members of the Orang Asli community. The aggression includes death threats, burning down missionaries houses and facilities, surrounding missionaries and putting the bones and head of pigs so that missionaries wouldnt come close and visit them. The most aggressive opposition shown by the target group is death threats. It is explained by Mazlan b. Mahmud (interviewed on 21st December 2004) who said that there are cases where if Muslims were to enter Kg. Sg. Relong, Cameron Highlands, the Orang Asli community there would commit murder because there are those in the community who strictly oppose to changes in their beliefs. This is why Islam is difficult to spread and it would take a longer time for them to embrace Islam. Besides death threats, the target group would also burn down missionaries houses. This is explained by Mohamed Ramli b. Rahmat (interviewed on 16th December 2004) who said, that there was a case where missionaries houses are burnt down by the villagers, just to make them leave the village, which had happened in Kg. Paya Mengkuang, Temerloh. Not satisfied enough with that, the target group would also burn down dakwah facilities. Their action is explained by Annif b. Jalani (interviewed on 16th December 2004) who said that, there was a case where a multi-purpose hall which was used as a mosque, was burnt down by villagers who didnt want Islam to spread in their village, which had happened at Pos Bukit Rok, Bera. Besides the two aggressive actions mentioned above, there was also a case where the a missionary was surrounded by the Orang Asli community who held sharp weapons in their hands because they didnt like Islam to develop in their village, which had happened at Pos Terisu, Cameron Highlands (Zainal Abidin b. Mat Taha, interviewed on 7th December 2004). There was also a case where the a missionary was shot with a blowpipe by the Orang Asli community when he mentioned about Islam, which had happened at Pos Lanai, Lipis which caused missionaries to scuttle around to save themselves (Mohamed Ramli b. Rahmat, interviewed on 26th March 2004). Besides that, other actions shown by the target group to show their opposition towards Islam is handling bones of pigs to missionaries when shaking hands with them, which had happened at Kg. Betau, Lipis (Mohd Tahir b. Hj. Kassim, interviewed on 17th December 2004). Nazirah bt. Hamzah (interviewed on 7th December 2004) also explains that there are also extreme actions taken by the Orang Asli community because they refuse to accept the call of Islam by the missionaries. They would go to the extend of putting bones of pigs at their front door so the missionaries would not visit them. Not only the bones, but the head of pigs are also displayed by the target group as explained by Darus b. Lambak (interviewed on 16th December 2004) who said that, there was also a case where when they were going to oppose dakwah, the would put the head of pigs at their front door

12 and strap the bones of pigs on their waistline so the missionaries would not visit them and go near them. Because of these aggressive opposition, there are several villages like at Pos Sinderut4, Lipis, where we have failed to conduct the program. Because of this, missionaries have to be patient and persevere as well as having strong determination as it is their only weapon to succeed in doing a great job, while showing great commitment towards it. If they dont have these values, they would most likely to leave the job because they would not be able to stand the aggressive opposition shown by the Orang Asli community (Mohamed Ramli b. Rahmat, interviewed on 26th March 2004). According to Mohd Tahir b. Hj. Kassim (interviewed on 17th December 2004), lack of determination is one of the reason why some agents-of-change in the community are only doing it for the money, not because they are interested. Most of them are from the younger generation who could not find another job. Based on the above explanation, this research has identified several reasons why the nonMuslims target group in the Orang Asli community is aggressively opposing Islam, the result of the opposition and solution that needs to be taken by the missionaries. The first reason for the aggressive opposition is because there are those in the Orang Asli community who doesnt want any changes in their lives, especially in their beliefs. The second reason is because the target group wants the missionaries to leave their village. This phenomena has caused slowed the development of Islam in several places because the missionaries have to wait out until the opposition is not as aggressive as it is now. There are also places where missionaries are not allowed to hold a dakwah program at all. Therefore, as the solution, missionaries would have to be patient and have high perseverance in order to spread Islam to the Orang Asli community, despite the difficulties faced and the responsible organization would need to hire those who are genuinely interested in the job. From the above discussions, it is learned that aggressive opposition shown by the nonMuslims target group in a particular Orang Asli village in Pahang towards Islamic dakwah have slowed and put a halt in spreading Islam in the community. Patience and perseverance of the missionaries is demanded in order to face these issues. Based on the above discussions about the problems pertaining to the non-Muslims target group in efforts of dakwah to Orang Asli community in Pahang, it is concluded that three problems have been identified. The problems are that they perceive Islam as a difficult religion, the sturdiness of the Christian movement and aggressive opposition from the Orang Asli community. From the three problems listed above, two of the problems were brought up by the Orang Asli community in response to Islamic dakwah that is perceiving Islam as a difficult religion and
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The research was informed that at Pos Sinderut, the dakwah program has failed to take place twice because the villagers refuse to cooperate and if the program were to take place, they promised to boycott the program (Tahir b. Hj. Kassim, interviewed on 17th December 2004).

13 the target group aggressively opposing dakwah. The other problem is related to the development of another religion that is Christianity. This has brought a problem to Islamic dakwah because of the sturdiness of the Christian movement. Problems Pertaining To The Muslim Target Group In Efforts Of Dakwah In Pahang There are two problems pertaining to the Muslim target group in efforts of dakwah to Orang Asli community in Pahang that have been identified. The problems are negative behaviours amongst the Malay community and the laziness of Orang Asli to learn about Islam. a. Negative Behaviours Amongst The Malay Community The first problem pertaining to the Muslim target group in efforts of dakwah to Orang Asli community in Pahang is that there are those amongst the Malay community who display negative behaviours towards the Orang Asli community. Those behaviours include Muslims who enjoy insulting Orang Asli, stealing Orang Aslis properties, not fasting and drinking alcohol during the holy month of Ramadan, cohabiting with Orang Asli and not taking responsibilities for the marriage theyve built with the Orang Asli community. The first negative behaviour displayed by the Malays is that there are those amongst them who enjoy insulting Orang Asli by calling them names that are hateful. This situation is explained by Tahir b. Bujang (interviewed on 26th March 2004) who said that, there are a few Muslim Orang Asli whove been insulted and degraded by the calling them words that are dishonourable by the Malays. For example, he said that there are those amongst the Malays who said Once a Sakai, Always a Sakai even though theyve converted to Islam. To the Orang Asli, the word Sakai is too insulting. If we were to follow our hearts, if anyone utters the word, wed feel like slashing them with a machete. The above problem is confirmed by Zainal Abidin b. Mat Taha (interviewed on 7th December 2004) who said that the same phenomena also took place at Kg. Hulu Pareh, Bentong, where Malays are always teasing the lives of Orang Asli who have converted to Islam by insulting them. The phenomena above has been explained in JHEOA paper work which states that, the Malay community at some places still cant fully accept brothers from the Orang Asli community who have converted to Islam. Because of that, the Orang Asli feel disappointed and hence, this issue has become a propaganda by other religions missionaries (Orang Asli Affairs Department 1981: t.h.). This phenomena shows that the surrounding Malay community are not cooperating and paying full attention to the Orang Asli, at the same time, hurting their feelings by uttering words to degrade them, such as calling them Sakai, which means slave (Orang Asli Affairs Department t.th: 4). Hence, the community should know that changing ones beliefs and ways of life that have been enjoyed since their forefathers is very difficult to do. This is whats happening to Orang

14 Asli who has converted, as theyre having difficulties in adjusting to the new religion. Especially since it is connected to changing their ways of life, such as eating and drinking, their dressing and others (Pahang Islamic Religious Department t.th: 4). There was a case where our community looked at the Orang Asli with disgust. This examples is given by Zainon bt. Abd. Majid (interviewed on 18th August 2004) who explained that there are drinking stores that marks the glasses and plates used by the Orang Asli, when at the same time, we are preaching that Islam is equal. This act is clearly showing that there are differences between them. This issue is further strengthened by the information provided by JHEOA that explained that there are some Malays who wouldnt visit or go to Orang Aslis houses because they perceive Orang Asli as dirty. This attitude brings out wild feelings amongst Orang Asli to mingle with Malays up to the point where they feel at ease mingling with other races such as the Chinese, especially when the Chinese have promised to accept and buy all the goods and crops produced by that the Orang Asli bring to them. These include rubber, coconut, durian, vegetables, rattan and others (Orang Asli Affairs Department t.th: 5). The second negative behaviour displayed by the Malays is stealing what rightfully belongs to Orang Asli like stealing fruits and crops, up to the point that some Orang Asli have called the Malays thieves, cheaters, not disciplined and robbing their reserved lands (Orang Asli Affairs Department t.th: 5&6). This problem is clarified by Darus b. Lambak (interviewed on 16th December 2004) who explained that the negative behaviours displayed by the Malays left a deep impact in the acceptance of Islamic dakwah towards the Orang Asli. These behaviours include stealing chickens and durians, cheating them, disturbing their daughters and others. Even though it is only committed by a small number of Malays, but the blame is still put on all the Malays. The third negative behaviour displayed by the Malays is not fasting during the holy month of Ramadan and drinking alcohol. The information provided by the JHEOA states that some Muslims have easily broken a principle of Islam by not fasting during the holy month of Ramadan, by eating in public and in front of Orang Asli, when the non-Muslims Orang Asli are ashamed to eat in the daylight at food stalls during the month of Ramadan because they feel that they are also a part of the Malay cluster, together with the Muslims (Orang Asli Affairs Department t.th: 4). This phenomena is also admitted by Abd. Sattar b. Abd. Ghani (interviewed on 27th December 2004) who explained that the biggest problem faced by the target group is looking at the attitudes of Malays who lives near Orang Asli villages who drinks alcohol, and the most notorious is not fasting during the holy month of Ramadan. There are even cars that would stop at the entrance and exits of the village to eat and drink. The same applies towards the attitudes of some Malays, when theres a feast organized by the Orang Asli community, the Malays would come in and enjoy while drinking alcohol. They

15 look worst than the Orang Asli. These attitudes would be viewed by the Orang Asli in the village (Ahmadi b. Abdullah, interviewed on 24th August 2004). According to Ghazali b. Abd. Aziz (interviewed on 17th March 2005), the Malay community would usually look for entertainment at the Orang Asli village if theres a feast and would steal the food that theyve planted. The fourth negative behaviour is that there are those amongst the Malaysia who would cohabit and live with the Orang Asli, which had happened to the Orang Asli community in Tasik Chini. They are those amongst the Felda Chini explorers who cohabited with the Orang Asli until theyve had children out of wedlock and wives in the land scheme. Therefore, to instil realization in the Malays, neighbourly dakwah program with the Orang Asli needs to be organized so that they can spread Islam, not damage Islam (Ali b. Bakar, interviewed on 24th August 2004). In fact, there are those amongst the Malays who impregnate Orang Asli daughters and then when asked to get married, the partner would give the excuse that the Orang Asli is not a Muslim (Nazirah bt. Hamzah, interviewed on 7th December 2008). The fifth negative behaviour is that there are those amongst the Malays who are not taking the responsibilities towards the marriage built with the Orang Asli community. This case is explained by Mr. Darus b. Lambak (interviewed on 16th December 2008) who said that almost at every village in Bera district, there was a case where a Malay would marry an Orang Asli and then abandon them after theyve had children. This would directly leave a mark on the lives of Orang Asli community. In fact, theres a case in Bentong where the Malay community have divorced his wife whos an Orang Asli at Cinta Manis village, after having gone through a legit marriage (Nazirah bt. Hamzah, interviewed on 7th December 2004). The same problem is explained by Batin Pos Terisu, where there are those amongst the Malays who left Orang Asli after the solemnization of their marriage. The case have become a bitter memory to the family and theyve labelled the Malay community as evil and if theres another request from the outsiders to marry one of the villagers, they would immediately reject it (Yusof a/l Din, interviewed on 22nd December 2004). According to Aris b. Landik (interviewed on 17th August 2004), the Orang Asli community are very sensitive towards the behaviours shown by others, especially the Malays. What has become a problem is that they often see inappropriate behaviours displayed by the Malay Muslims. Today, there are various forms of media, which includes newspapers, radio and television that can be viewed and listened by the Orang Asli. Hence, those are the sources from which they receive the information from. From the explanation above, it is found that there are several negative behaviours which are displayed by some Malays, which have brought dakwah problems towards the Orang Asli community, such as insulting Orang Asli, stealing Orang Aslis properties, not fasting and

16 drinking alcohol during the holy month of Ramadan, cohabiting with Orang Asli and not taking responsibilities for the marriage theyve built with the Orang Asli community. The cause for these behaviours is because there are those amongst the Malays who do things that are prohibited by Islam. The results of these negative behaviours displayed by the Malays have caused the Orang Asli community to be outraged, disappointed and uncomfortable when mingling with the Malays. What is worst than that is the results of these negative behaviours, which leads the Orang Asli community to put all the blame on the Malays, even though only a small number of them have done it. This indirectly causes the Orang Asli to distant themselves from Islam. This is because the Orang Asli have strong perception that the Malays and Islam are strongly connected to one another, which means that the behaviours of the Malays are also the behaviours of Muslims. Attitudes and behaviours shown by the Malays who are neighbourly and in touch with others give a positive or negative impression towards the Orang Asli community (Orang Asli Affairs Department 1981: t.h). Therefore, as a solution, dakwah programs to the Malay community who are neighbours with the Orang Asli community needs to be organized. Based on the above discussion, it can be concluded that there are those amongst the Malays who displays negative behaviours towards the Orang Asli community. All these negative behaviours need to be curbed immediately as it compromises dakwah towards the community. On the other hand, the community have to play their role in dakwah to the Orang Asli community according to their own abilities. b. Laziness Of Orang Asli To Learn About Islam The second problem pertaining to the Muslim target group in efforts of dakwah to Orang Asli community in Pahang is the laziness of Orang Asli to learn about Islam. Some of the factors that put a halt to the development of the teachings of Islam are limited learning abilities that influence attitude and the need to learn. It is a known fact that the level of illiteracy amongst the Orang Asli, especially the elderly, is very high. Because of that, the level of appreciation amongst them is very low. This circumstance also causes them difficulty in understanding what is being taught, easily bored and finally no interest in learning, especially since the language of teaching is not of their mother tongue. Other than that, most of them are from the lower income group, which is why they prioritize activities that add to their household income, rather than attending religious classes (Pahang Islamic Religious Department t.th: 4). The above fact is further strengthened by Zainal Abidin b. Mat Taha (interviewed on 7th December 2004) who said that, the problem pertaining to the Orang Asli in efforts of dakwah is that they are lazy to learn. When we organize recital classes for them, they wouldnt show up and would give excuses like fever, pain, busy with day jobs and others.

17 The fact that the Orang Asli community put their jobs first is further clarified by Nazirah bt. Hamzah (interviewed on 7th December 2004) who said that they prefer working because by working, theyd get money, but they wouldnt get any money by going to recital classes. Other than the excuses stated above, theyre lazy to learn also because they thought that when they come to learn, theyd be instructed to perform Solat, recite the al-Quran, when the fact is that wed teach them first, not instruct or force them. Because of the laziness, there are those who have long converted but cant recite Shahadah when asked to do so (Nazirah bt. Hamzah, interviewed on 7th December 2004). There are also those amongst the Orang Asli who dont even know how to perform Solat even though it has been long since theyve converted, which had happened in Cameron Highlands5. The fact that they dont care about the principles of Islam is explained by Siti Zainu who said that, even though they are Muslims, sometimes, they perceive these principles as being too shallow for them. She, who is an agent-of-change of RPS Betau portrays them as potatoes that are being boiled, taken out to knock on dogs heads, and then put back inside the pot and then served as lunch (Berita Harian 2004: 13). According to Zainon bt. Abd. Majid (interviewed on 18th August 2004), in order to teach the lazy Orang Asli community, the missionary would have to go from house to house to teach them a lesson about Islam so that they are aware of it. This problem is also admitted by Mahmud b. Nazri (interviewed on 18th August 2004) who explained that, for those who dont come to reciting classes, we, the agents-of-change would go from to house to educate them. But when we do go to the house, they would run into the jungle. Based on the above explanation, it is found that there are several reasons why the Orang Asli community are lazy to learn about Islam, the causes and solutions that have been taken by dakwah. This research have found that the first reason why they are lazy to learn is because there are those amongst them who are illiterate, which gets in the way of understanding, and the second, they prefer activities that would add to their income because most of them are from the lower income group. The results of the lazy attitude has caused some of them to not know how to recite Shahadah, not knowing how to perform Solat, and easily breaking the principles of Islam, which was learned by the researcher during the interview sessions. To solve this problem, missionaries cant solely depend on the attendance of the target group to recital classes held, but they have to go and meet the target group at their houses.

This information was obtained through interviewing a lady informant named Mrs. Khadijah bt. Abdullah, a resident at Pos Terisu, Cameron Highlands on 22nd December, at 10.30 a.m.

18 Based on the above discussion, it is understood that the laziness of the Orang Asli community in learning about Islam have caused them inability in understanding Islam, hence theyre not able to fulfil the demands that are apart of the teachings of Islam. Because of that, they are only Muslims by name, but not by practices. Even though they have converted to Islam, theyre still unable to perform the practices demanded and leaving the practices prohibited by Islam. Based on the discussion about the problems pertaining to Muslim target group above, it can be concluded that there are two dakwah problems that have been identified in this group. Those problems are negative behaviour amongst the Malay community and the laziness of Orang Asli to learn about Islam. From the two problems above, it is found that one of it relates to the problem brought on by the Malay community towards Islamic dakwah that is negative behaviours amongst the Malay community. The other one relates to the problem brought on by the Orang Asli community that is the laziness of Orang Asli to learn about Islam.

Conclusion Based on the above opinions, explanations and discussion, it can be concluded that there are two problems pertaining to the target group in efforts of dakwah to Orang Asli in Pahang that is problems pertaining to the non-Muslim and Muslim target groups in efforts of dakwah. Problems pertaining to non-Muslim target group amongst Orang Asli community are that they perceive Islam as a difficult religion, the sturdiness of the Christian movement and aggressive opposition from the Orang Asli community. Problems pertaining to Muslim target group are negative behaviour amongst the Malay community and the laziness of Orang Asli to learn about Islam. All the above problems need to be resolved by Islamic dakwah in Pahang to ensure its development in Orang Asli community runs smoothly. Neglecting it will open a gap for other religions to expand their own beliefs. If that were to happen, Islam will not be able to secure a place in the lives of Orang Asli community.

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