Pejamkan mata, lebih gelap daripada ilmu hitam

Don't look away, the darkness is greater than black knowledge. The principle of Sharia above Kitabullah dictates that customary law must always align with Islamic law. The offices of Mufti and state religious authorities exist specifically to uphold this principle, preserving community beliefs and ensuring the integrity of governance.

However, when put to the test, our religious institutions consistently display grave failure, repeatedly turning away from issues that may cause discomfort. Witness how our religious authority operates in the management of basic affairs. Even when a serious marriage license offense occurs in Sungai Ujong, our religious bureaucracy remains motionless, taking no action.

Rather than upholding procedural integrity or investigating official complaints, they choose to hide behind their own interests. This deliberate act of blind obedience becomes far more dangerous when it involves matters of religious unity. In Johol, a recent public gathering reported a clear warning about the deadly danger of black knowledge and how it could lead to death—against anyone who challenges the existing local adat leadership.

Attendees were urged to consider a female magistrate in Negeri Sembilan who was accused of a tragic end after making a decision against the interests of a community member. Standing nearby, a chief clerk remained silent, offering no warning, no clarification, and no rejection of religious unity—only a silent acceptance and undercurrent of reproach.

Let us shine a light without indulging in subtle words: asking, supporting, or relying on fear of black knowledge is a clear act of shirk—a grave sin that undermines religious unity. This challenge to religious belief is direct. A chief clerk who allows shirk to become a weapon under his control, choosing to remain silent while fulfilling moral responsibilities, is not worthy of holding any leadership position over the inherited heritage of his descendants related to the Pagar Ruyung.

This failure directly hits the heart of Adat Perpatih itself. Although some Biduanda clans lament their roots, Adat prescribes that the prerequisite for leadership must be strictly purified through marriage to descendants from the other 11 clans of Pagar Ruyung—specifically to tie governance with noble Islamic principles and legal authority.

When an Adat leader rejects this Islamic governance claim and instead relies on dark threats, they lose their moral right to lead, and their Adat integrity collapses completely. Moral decay becomes even more evident when considering the unique privilege granted by the state to hold an Adat leadership position—royal residences, government vehicles, five-digit numbers, and high social status, all funded by public money.

This privilege is given by the state under the clear understanding that Adat leaders will uphold the law, preserve Islamic integrity, and serve the people. When an Adat leader continues to enjoy these privileges while silently endorsing acts of shirk to maintain their position, it is no longer just an issue of traditional law—it has become a public accountability problem.

However, the most heartbreaking thing is the hypocrisy of our religious authority institutions. When open warnings of religious catastrophe are declared publicly, these institutions quickly turn a blind eye. After ignoring official marriage license documents that were changed, they remained passive when the core principle of Islamic belief was openly compromised.

Blind obedience to maintaining their position, rather than an issue of traditional law alone, has become a matter of public accountability. But the most disturbing aspect of all is the greed of our religious authority institutions. When warnings of religious catastrophe are openly announced on the public stage, these institutions suddenly turn a blind eye.

After ignoring official marriage license documents that were changed, they remained passive when the core principle of Islamic belief was openly compromised. The blind obedience to maintaining their position, rather than addressing the core religious beliefs and fully resisting the upper class, is an act of clear hypocrisy. Is this true Islamic teaching in upholding justice and belief—with legal guidelines for common people of the State of Negeri Sembilan and full resistance for the upper class?

Under Section 2 of the State King's Body Authority Act 1959, the Yang di-Pertuan Besar is declared the sole Head of Religion for the state. However, by allowing this openly displayed shirk to pass without action, our religious institutions have failed in their most basic duty: to preserve the sanctity of the Rulers' position as protectors of Islamic religion.

When JHEAINS and Mufti offices remained passive, they not only failed to protect the guilty party—actively attacking the leadership of Yang di-Pertuan Besar and compromising the spiritual integrity of Negeri Sembilan itself. If the Mufti office and JHEAINS exist only to receive state funds while remaining indifferent to the flawed marriage license changes and open acts of shirk, we wonder why the state continues to fund these institutions.

The Mufti's duty to lead the nation in religious matters becomes clear; however, when confronted with the offense of marriage license document changes, they remain passive, actively attacking the leadership of Yang di-Pertuan Besar and compromising the spiritual integrity of Negeri Sembilan. If the Mufti office and JHEAINS only exist to collect state funds while remaining indifferent to marriage license changes and open acts of shirk, we question why the state continues to fund these institutions.

The Mufti is directly responsible for leading the nation in religious matters; however, when faced with marriage license document changes, they remain passive, actively attacking the leadership of Yang di-Pertuan Besar and compromising the spiritual integrity of Negeri Sembilan.