Vol.

4/2005 Alam Terkembang Menjadi Guru 5 Dec 2005

THIS ISSUE: Sejarah Melayu | Silat’s Shameless Trickery | Silat Lian Padukan

EDITORIAL

Never too young to dream

I can't even begin to describe the joy I experience whenever I receive an email
loaded with praise for the SILAT MELAYU ezine. It’s only natural that a father
would like complete strangers to compliment their child. It gives him a sense of
achievement, a nod to prove that he has done alright.

However, where SILAT MELAYU is concerned, fatherhood is shared amongst a

select group of people, none of them complete strangers. Even though I may have
been its ‘intellectual father’ but you, its readers, are also its ‘godparents’.

As a worried godfather would advise his godchild’s parents, so too must you
prevent SILAT MELAYU from descending into mediocrity and ultimately, self-
destruction. Creative criticism is always welcome to ensure the ezine creates benefit Mohd Nadzrin Wahab
and not detriment.

You may have noticed several teething problems, errors and minor changes in layout and content
throughout these early editions. I apologise for them. It is unfortunate, but this will continue to happen
until the ezine finds a comfortable format for itself. New columns and new writers will begin to appear
(hopefully) to further enrich the ezine and create variety in its contents.
th
There are huge, wonderful plans for SILAT MELAYU, including a prequel cover dated 7 November
2005 and given the edition number #0. It will be a primer on silat in Malaysia and is essentially a very
thick, very comprehensive ebook to be released sometime next year. There’s more to come, but I guess
you’ll just have to wait and see…

Due to the tireless efforts of our readers, (including Jeff Davidson, who was kind enough to mention
the ezine in his blog at http://www.balisongplayer.blogspot.com) the subscription list just keeps growing
longer every day. A warm welcome to all our new subscribers! Hopefully, you’ll find what you’re looking
for with us. Salam persilatan! ■

Mohd Nadzrin Wahab

nadzrin@gmail.com

* This edition is dedicated to Soetan Zainoel Arifin @ Datoek Pamoentjak Alam (see pg 6 for details)

Mohd Nadzrin Wahab is the Managing Director of Tryden Communication and Editor of SILAT MELAYU ezine.

The Silat Melayu ezine is published every Monday online from Malaysia by Tryden Communication. All contents within are © of Tryden Communication
unless otherwise stated. No part of this electronic magazine may be reproduced in printed form for distribution and/ or sale without this copyright
notification and express permission.

All submissions sent through email are assumed to be property of Tryden Communication to be used in any of its publications as it sees fit. Any
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Company Email: trydencomm@gmail.com
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Telephone: +6016 3085 789 (voice & text)

1
 MALAYSIANA

Sejarah Melayu
The Malay Annals
By SABRI ZAIN

T
he Sejarah Melayu (Malay Annals) is clearly power is electric in
the most famous, distinctive and best many passages.
classical Melayu prose to ever be produced,
sharing in the great literary tradition other Melayu It is most brilliant
works such as the Hikayat Hang Tuah, Hikayat when the author
Raja-Raja Pasai and the Hikayat Merong admires the cunning
1
Mahawangsa (Kedah Annals) . (cerdik) of the peoples
of the peninsula – time
It chronicles the establishment of the Melaka after time, the "men of
sultanate, charting a course of more than 600 Melaka" are just too
years in a solid compact book filled with intricate clever for the foreigner
details regarding royal protocol, royal lineages, and there is sheer
weaving in various historical, mythical and artistry, wit and
legendary figures and episodes in a compendium humour when the
that still captivates its audiences three centuries author has his gentle
later. digs at the foreigner
(gunting makan di-
Not historically connected, the collection of hujung!).
stories focuses on the activities of the Melaka
sultans, their ancestors, their courts, government Tales abound of the Melaka men (and women)
officials, allies and enemies. outwitting, outflanking and befuddling all and
sundry – from the Emperor of China to the largest
Certainly, foreign rulers were also described, as Siamese fleets.
were Melaka's foreign relations and its importance
as a regional trading centre. A noteworthy It is also an important historical source about
omission was the absence of any mention of Melayu and the Melayu world prior to Melaka’s
peasant life. defeat by the Portuguese in 1511. Although the
Sejarah Melayu mentions only one date, events
Attributed to Tun Seri Lanang as its first editor, described in it can be verified by other historical
the work was commissioned by Sultan 'Alauddin sources.
Ri'ayat Shah of Johor. It was claimed to have been
initiated on Sunday May 13, 1612, in Pasai, However, the main aim of this work was,
Sumatra, where the Sultan was being held captive undoubtedly, to laud the splendour, greatness and
by Mahkota Alam of Acheh. superiority of the Melaka Sultanate – and it was
written at a time when the Johor court, successors
However, some scholars think that the original of the Melaka sultans, were being attacked by
text was written prior to 1536 and underwent Portuguese and Achehnese, their capital sacked
changes in 1612. many times and having to be moved from one part
of the Straits to another.
Scholars agree that its well-written narrative
and characterisation of personalities makes it a The court was frequently on the run from
world-class literary classic. Like any literary work of marauding invaders, their territories being overrun.
the medieval age, it has its downright boring The Sejarah Melayu was probably an attempt by
moments – the endless geneaologies of rulers, the Johor court to overcome its sense of lost
every girl must be of peerless beauty, no army or fortunes by regaining the past glories of a mythical
fleet numbers less than "the thousands past golden age that was less than a generation past.
counting"...
It still serves to inspire the Melayu of today –
But, on the other hand, the sheer narrative and to remind them of the heights that they can be,
and have been, capable of ■
1
This article originally appeared at
http://www.sabrizain.demon.co.uk/malaya/malays1.htm

2
 MYTHS AND MISCONCEPTIONS

Tipu Helah
The shameless trickery of Silat Melayu
By MOHD NADZRIN WAHAB

raditional Western civilization is governed by

T a sense of fairness and justice that astounds

many Asians, especially since what they
define as fair is often hardly so to a person of
Melayu upbringing.

The idiom of the English challenge, the French

duel and the American showdown clearly
demonstrates the idea that a common usage of
weapons or a lack of it determines the level of
fairness in a particular fight.

Therefore, the sheer audacity of a silat fighter

who engages in trickery in a fight sickens many a
Western fighter who deems such actions as signs
of cowardice.
In fact, Silat Melayu was not the first to
encounter such responses. Boxing, once the
gentleman's art, influenced much of the fairplay
ideas that were indoctrinated even at children's
playgrounds; that kicking was 'fighting dirty'.
Imagine the shock then, when the Oriental
kicking arts collided with this mentality. The fairplay
bubble was burst. 'Fairplay' was revealed for what
it really was; the stronger man's psychological
cage for the smaller, shorter-reached kid in school.
Suddenly, everyone, even those bespectacled,
massless weaklings could fight, because their legs
could do more damage at a range that was
controlled by the strong.
What was worse, the former bullies had no idea
how to defend against them. Decades rolled on
and kicking was no longer considered fighting dirty
but an elegant expression of the abilites of the
human body. Then, Silat Melayu shows up and
rocks their perceptions once again.
Not simply feints or fakes, the trickery of Silat
Melayu goes beyond technique and delves into the
realms of battle strategy, psychology and plain
common sense.
A man with a knife walks up to a potential
victim, demanding money. The 'victim' begins
shuddering and starts crying, telling his would-be
assailant that he had just come to this country with
nary a cent in his pocket and begs for pity.
For a split second, the assailant is overcome
with confusion. He opens his mouth to speak.
Suddenly, a 'seligi' appears from nowhere and
cracks sickeningly against his adam's apple.
The collision snaps his jaw shut, with his tongue
between his teeth. Blood spurts everywhere and
he goes down, out cold from the sheer shock of it
all. Silently, the pesilat walks away. The reader's
next response to the above will give him a good
idea of where he stands on this issue.
A fairplay proponent (who has of course now
accepted kicking as fair) would deem the 'victim's
actions as unfair, but a trickery proponent would
simply say that he had it coming to him.
The fairplayer would say the assailant was
about to let him go, but the trickster would remind
him of the knife and his instigation of the incident.
The fairplayer would ask if there was another way
and the trickster would say, maybe, but that was
probably the first to come to mind.
Since not all laws (including civil, Islamic, tribal,
natural justice, etc) are similar and approach the
topic differently, we shall leave legality out of this
discussion.
Trickery in Silat Melayu is referred to as Tipu
Helah (Tee-poo Hay-lah). Both words mean ruse
or trick. However, their second meanings describe
them better. Tipu also means deceive, fool, cheat

3
 2 6
or swindle . It is a simplification of the phrase
'tindakan pusing' (turning around).
3
Helah also means excuse or pretext. The
tactics used in the concept of Tipu Helah vary from
one style and one master to another. In fact,
sometimes, it also varies in concept. Another word
which is usually interchangeable with this is
Muslihat, which means strategy or tactics.
This concept is not new, as many practitioners
of traditional silat can attest. In fact, Draeger
managed to breach the cultural wall and deliver a
stunningly accurate description of the method (or
mentality):
Such a ruse is called a weak counterpart position
and is on deceptive stances and movements. This
weakness is always demonstrated openly and
deliberately …. It is all decoy, a lure to bring in the
enemy into a blind attack …. By such misjudgement
… the attacker leaves holes in his defense and is
subject to prompt and efficient counterattack.
4 other, larger man has no fighting experience
Although some masters frown upon deceiving
the enemy, deeming it unethical; countless others
practise it as a valid, if not defining part of Silat
Melayu. The problem lies in three complications:
What constitutes Tipu Helah? When can Tipu
Helah be applied? and How far can you be allowed
to use Tipu Helah?
To answer the second and third questions,
[IMHO] there is a Hadith of the Holy Prophet
Muhammad (May Peace and Blessings Be Upon
Him and His Household) that states 'Narrated (Abu
Huraira) radhi Allahu 'anhu, Allah's Messenger
5
sallallahu 'alaihi wa sallam named War: Deceit.
As represented by the succint definition, trickery
is permissible only once a state of war is declared
between two factions. Therefore, only once war
has been declared over, the danger is past and the
threat is gone does the validity of Tipu Helah
disappear. In his life, the Muslim is forbidden from
such underhanded tactics. However, Silat Melayu
takes it a step further.
Modern Malaysia is governed by enforced laws
and is protected by police and armed forces with
licences to kill. But the Melayu people of the past
didn't have these immediate luxuries (and a
telephone number to call them with).
What they did have was the immutable Islamic
Law which gave permission for lethal methods to
2
Daud Baharum, An Illustrated Malay-English Dictionary, Agensi
Penerbitan Nusantara, Kuala Lumpur, 1989.
3
Ibid.
4
Donn F. Draeger, Weapons and Fighting Arts of the Indonesian
Archipelago, Charles E. Tuttle Company, Inc, Tokyo, 1972, p170.
5 7
M. M. Khan (tr.), Summarized Sahih Bukhari, Maktba-Dar-Us-Salam,
Riyadh, 1994, Hadith No. 1298, p615.
4
be used against invaders of security and privacy.
In the villages they lived in standalone wooden
houses with no immediate neighbours. Taking into
account that one is obliged to defend oneself,
one's family and one's religion, it only makes sense
that any incursion into these areas would be
considered personal acts of war.
However, there is another factor to be taken
into account: the level playing field. In war, trickery
is considered a battle tactic to deprive the enemy
of their obvious superiority, be it their strength,
their supplies, their morale, etc. To engage them
without applying this tactic is to invite death.
When two unarmed men face off, the fairplayer
will nod agreeably, but the trickster will note that
although the one man is smaller in size, but he has
trained in the combat arts for 20 years while the
whatsoever. Or one is healthy while the other is
running a fever. Or one has his back against the
sun while the other is blinded and so on.
The truth is, there is no such thing as a level
playing field and one man will always have the
advantage. It is a life and death situation. There
can't be rules. Therefore, trickery comes into play.
To answer the first question, Tipu Helah exists
and can be executed on many different planes. A
physical level, a tactical level, a strategic level or
even a psychological level. There are definitely
more but we shall limit the discussion to these few.
For reasons of secrecy, the author shall only
describe the tricks themselves without revealing
the particular silat styles which employ them.
On a physical level, the methods of silat seem
similar to the feints, fakes, ruses and baiting of
other martial arts. However, these take very
specialised forms and in actuality describe a
mentality and not specific techniques.
7
A common method is called Jual Beli , literally
Selling and Buying. Taken from the obvious
reference to trade, the defender does the ‘selling’
while the attacker does the ‘buying’.
These terms are also commonly used in the
favourite Melayu pastime of dialogue rhyming
called pantun. Four stanza rhymes are used in
everything from marriage proposals to trade to war
introductions, akin to the Arab love of syair.
The initiator ‘sells’ a rhyme and the responder
6
Ibid, Hadith No. 2060, p968.
Azlan Ghanie, “Untungnya Menjual”, Seni Beladiri (Oct 2002), pp40-
41. [The article title translates as the Profit of Selling].
has to create a rhyming and witty response in the
8
shortest time possible .
In silat however, the ‘selling’ is done by creating
the impression of weakness such as imbalance,
open targets, misses, etc. The attacker sees his
opportunity to ‘buy’ a win for a ‘cheap’ price.
Unfortunately, often he ends up paying dearly for
misjudging the auction.
Some of these Jual Beli are obvious (in fact, to
those in the know, are veritable red traffic lights),
while others are not.
A particular high-stance Kedah style is said to
dumbfound its Siamese counterpart for lack of a
stance for them climb and deliver their favourite
head kicks; while another curiously awaits his
enemy’s attack by looking away, which could either
mean providence or problem for the attacker.
On a tactical level, there are many methods
available, most of which could be cross-
categorised as psychological. The most common
method is Redirection, familiar in the West as the
'Look There, What's That' tactic.
Pesilat trained in this would usually use the
Anchors described in methods such as Neuro-
Linguistic Programming (NLP). One master
showed the author one particularly effective one
that stops most people in their tracks (provided
they're not expecting it).
When an opponent lunges to attack, the
defender steps backward and with his best
expression of fear on, lowers slightly and hunches
his shoulders with his arms raised, palms facing
forward at forehead level and cries sharply, "Wait!"
(In Bahasa Melayu, this expression would be
'Opp!' Which can be used for anything from
stopping a car from backing up to telling a bus
driver to slow down because he left you behind).
For a split second, the attacker hesitates; and
any good martial artist will tell you that that is all
the time in the world. The bent elbows protect the
ribs from any stray strikes while the attacking
possibilities are endless.
However, the most common follow through is a
heel palm strike to the nose, followed by a rapid
barrage of choice widow makers. Unfair?
Definitely. But it wins the fight.
Strategy is differentiated from tactics as an
overall battle plan that involves larger components
over a longer period of time.
8
Mohd Yusof Md. Nor, A.R. Kaeh, Puisi Melayu Tradisi, Penerbit Fajar
Bakti Sdn Bhd, Kuala Lumpur, 1993, p.xvii
One strategy was used by a famous Panglima
in the past to capture a rogue from among his
ranks. The Sultan had ordered the rebel
apprehended, but the tasked Panglima was unable
to carry it out since they were too evenly matched.
The fight lasted for several days, with
gentlemanly breaks in between for rest and
refreshment. Sensing an unfavourable result, the
Panglima plotted with the owner of the stall they
ate at to drug the rebel's food with opium.
As expected, he performed badly in the next
installment of their exchange and was duly
captured and summarily executed.
Emotions are a large part of a fighter's
baggage. It can be either a resource or a liability.
The trickster pesilat turns his opponent's emotions
against him. A few years ago, one silat founder
demonstrated a particularly dastardly psychological
method to me.
When an opponent is intent on hurting the
'victim', using 'seni lidah' (art of speech), he
confidently calms the opponent down, convincing
him that he's mistaken in his assumptions. If he
succeeds in converting the enemy to a friend, then
it ends there.
But if the opponent begins to show signs of a
hostile relapse, then the 'victim' attacks, savagely!
What happened was, as the opponent's adrenaline
rush dropped dramatically, the 'victim', no longer
off guard, had time to prepare and like a coiled
spring, awaited his opportunity.
The silat founder described it thus, "When he is
committed to attack, we reduce his semangat
(spirit) by 80%. Then, our 100% semangat can
overpower the remaining 20%". His numbers were,
of course, arbitrary, but descriptive.
There are many tricks up the pesilat’s sleeve
which ensures that the playing field is leveled and
that he returns to his family at the end of the day.
Honour may be interpreted differently among these
people, but whatever it takes to win a lopsided
battle, they are sure to use it.
So the next time you see a silat practitioner
dance for you, look for clues to his repertoire of
trickery: a crouch to touch the ground, a cheeky
smile, a worried look, a deliberate fall, be careful.
Sand in your eyes might not be the worst of
your problems once the shameless silat man is
done with you ■
5
 MIGHTIER THAN THE KERIS

Silat – Pencak - Tari

Dari Minangkabau (Part 1)
Review and translated by MOHD NADZRIN WAHAB

A
few years ago, I went hunting for several
hard to find books on silat and found myself
at the Malaysian National Archives.
Although there were several documents interred
there for safekeeping, I managed to acquire a copy
of one particularly interesting find.

The title of this work is “Boekoe Silat – Pentjak

– Tari Dari Minangkabau” written by Soetan
Zainoel Arifin who carried the title of Datoek
Pamoentjak Alam. The book was published in
Lintau, Tanah Datar, Minangkabau.

Unfortunately, efforts to determine the date of

publication have been in vain aside from a
signature and a handwritten “25/4/44 @ 75” on the
first page which could mean anything, even a date
of purchase. The cover displayed here is a graphic
recreation since I only managed to obtain a
monochrome photocopy of the original, which in
turn was also in black and white.

The book is written using Dutch spelling and

was interred in the Archive by the late, great Tan
Sri Mubin Sheppard (it could be his signature), a
silat and Melayu cultural scholar who, as in the
words of SAUK’s Cikgu Yeop Ariffin Yeop Mahidin,
was more Melayu than a Melayu himself.

I would appreciate any assistance in identifying

this work for the Silat Melayu Archive. To impart
benefit to all practitioners of silat, beginning this
issue, the ezine will translate the contents of the
book. This issue of SILAT MELAYU is then
dedicated to the late Soetan Zainoel Arifin,
whoever this author of silat was.
In translating the text, whenever necessary, I
have modernised the spellings for words in Bahasa
Melayu to conform to those used in Malaysia. I
have retained all italics of the author.
Verily, the Minangkabau people of the past
possessed an expertise of virtue and it is “Silat”. It
was used for conditioning of the body, sharpening
of sight and refinement of the senses.
Not only do the limbs become quickened, but
the functions of the mind become highly focused to
tackle complex problems.

Therefore, it is evident that silat occupies an

*******************************************
“SILAT”
Amongst all of the permainan (warplay) of tari,
pencak and silat, it is silat that is the hardest to
learn. It is of high virtue and is celebrated
throughout the lands.
important place in the scheme of things. The
increase in the expertise and fame of those who
practice silat is because of the creation of new
ideas. This is why the Minangkabau silat
practitioners are given the title pendekar, meaning
pandai akal.
Thus, we have to acknowledge that in the
strengthening of the muscles and the body, the

6
warplay of silat is no less effective than those other then his parrying agility also suffers. There are four
sports imported from outside our culture. type of langkah:

Sadly, many of the Minangkabau people view
this warplay as archaic and of no practicality in this
day and age, when it has not been proven that
what is new is better than what is old. We have to
believe that the warplay of silat can provide
beneficial training for the eyes, thought, sensitivity,
and briskness of movement, as explained before.
Therefore, to strengthen the whole human
body, it is clear that silat can provide great benefit
to the arms, fists, enlarge the chest, widen the
trapezius, and strengthen the shoulders and
thighs.
The modern Minangkabau must admit with all
his heart that Minangkabau silat has a form of
warplay that is renowned in the past and in the
present. That is why this virtuous art should not be
forgotten and be promoted further among our
people today.
In the past, the Minangkabau were highly
respected practitioners of silat, because they had
the necessary skills to be diplomats and
businessmen, more so than those who did not
study the arts.
The practitioner of silat could quickly assess a
particular situation and immediately execute
anything he imagined, without worry or doubt,
because in his practice of true silat, these
exercises of the mind have become second nature.
Other than this is silat used for self-defence.
The first is langkah tiga. The second is
langkah empat. The third is langkah enam. The
fourth is langkah sembilan (gelombang 12).
Each langkah has continuity with one another.
Langkah tiga is connected to langkah empat.
Langkah empat is connected to langkah enam.
Langkah enam is connected to langkah gelombang
12.
Before someone masters langkah tiga, he
can’t fathom langkah sembilan. Before someone
masters langkah empat, he can’t fathom langkah
enam.
But to understand the langkah as a whole, it is
enough to study the core of langkah tiga and
langkah empat only, because langkah sembilan is
a combination of langkah tiga and langkah empat.
The mastery of langkah can be tested on
coconut shell halves placed cup down on the
ground.
To test langkah tiga, place three coconut shell
halves and if langkah empat, place four and so on.
See the arrangements in the graphics below ■
Langkah
3

In tales of old were champions (Jagoan) of the Langkah 3 Langkah 4

past celebrated, to the extent that they were (observe, within the L4,
viewed as the noblest of people, much as the there is an L3)
champions of boxing are viewed today. The only
difference is that in the olden days, these silat
Jagoan were often of Royal descent, or were
nobles who held the titles of champions.

By the royals or nobles was silat used to solve

disputes between the bluebloods by way of
contest. These contests were to settle disputes of
honour which they deemed unworthy of mediation
Langkah 6 Gelombang 12
by a normal arbitrator, except by the tip of the
sword. This is why the silat pedang (sword style
Observe! Within langkah 6 there is langkah 3
silat) was exclusively of Royal or Noble patronage and langkah 4. Also within langkah gelombang
in the past. 12 there is langkah 3-4-6.

“LANGKAH”
To be continued
A practitioner is taught langkah (stepping or
footwork) so that he acquires tepat tegak (skill)
SILAT MELAYU welcomes copies/ scans of
meaning not to stand stiffly. Tepat tegak means to
manuscripts or books to be translated and/ or
teach the body to be lemas (agile) and the eyes to
reviewed in this column. Reply with the
be sharp. This is why the pesilat has to master the
subject: REVIEW
langkah. If he has poor mastery of the langkah,

7
 STYLE OF THE WEEK

Silat Lian Padukan

By NIGEL SUTTON
Edited by MOHD NADZRIN WAHAB

L
ian Padukan is although a form of Melayu time that Syed
martial art (Buah Pukul), yet it is quite Abdul Rahman
distinct from its brethren in the whole of Al-Yunani came
Malaysia. Lian means "way" while Padukan means to Singapore in
"fortified strength". 1836 and
combined it with
In the 21st Century the Martial Arts have come his experience
of age with many exponents cross-training in a in numerous
number of disciplines in order to ensure that they other styles of
develop a well-rounded range of skills. Silat as well as
Muay Thai
Silat Lian Padukan (Tomoi) to
embodies this ethos of create the 99
constant improvement forms of Lian
and innovation so that an Padukan.
art which was brought to
Singapore in the 19th Included
Century by a part Arab- among the Lian
part Chinese Muslim has are the two
grown to encompass the principal wea-
Melayu art of Silat and the Thai art of Muay Thai. pons of the art,
the staff and the
And always this art has been put to the test with tekpi (iron three
generation after generation of exponents fighting -pronged trun- Pak Mat Kedidi
both armed and unarmed to prove the efficacy of cheons known
their art. in Japanese Martial Arts circles as Sai).

The Master who gave this art its current name, Although the entire syllabus may be learnt in 6
Guru Tua Pak Mat Kedidi, is no exception having or 7 months of intensive study, to become fully
earned the nom de guerre of The Black Beetle competent takes the average student two years.
when fighting his
way to become a Those who wish to further their study may
Thai Boxing undergo the formal Khatam ceremony after which
champion in sou- they will be eligible to learn the advanced
thern Thailand. techniques including the infamous Tujuh Makam
(also known as the Buah Seminggu), which
He acquired involves seven days of intensive training with each
this name be- and every hour spent one on one with the teacher.
cause of the
buzzing sound his Now, for the first time ever, Silat Lian Padukan
kicks made as is being taught to non-Muslim, non-Melayu
they cut through students. The art is being taken out of the
the air and into kampungs of South East Malaysia and has been
the opponent with brought to Europe by Cikgu Nigel Sutton.
unswerving accu-
racy. Cikgu Nigel is a student of Guru Utama
Mohammed Hasyim and is only the ninth person to
Pak Mat took successfully undergo the Khatam under his
the art handed supervision.
down through
Guru Mohammed Hasyim successive gene- With Guru Hasyim's blessing Nigel has been
rations from the appointed Chief Instructor of Lian Padukan Europe

8
and has been charged with promoting this art in
the West.
To this day Pak Mat remains the founder and
Elder Master (Guru Tua) of Lian Padukan with
Guru Mohammed Hasyim at the helm of Lian
Padukan as the Guru Utama (Principal).
Lian Padukan finds its roots in a Melayu art of
self-defence known as Buah Pukul Mersing which
was founded in the late 19th century in the State of
Johor in Malaysia.
Prior to that Syed Abdul Rahman Al-Yunani, a
Chinese Muslim of Arab descent had taught his
form of martial art to Awang Daik, a magistrate in
Mersing.
It was Awang Daik who created the term Buah
Pukul meaning "striking techniques" to refer to his
introduction of this new art into his own silat
knowledge.
This resulted in an aggressive and lethal
combat style martial art that was unique and
distinct from other forms of silat extant at that time.
Due to this uniqueness, Buah Pukul Mersing
gained a reputation as an undefeatable art and
silat exponents from as far away as Indonesia
came to learn.
Indeed this art was so effective and lethal that
Sultan Ibrahim the ruler of Johor decreed that the
art should only be taught to those who lived in the
Sultan's Palace and the Royal bodyguards.
The words Lian Padukan come from the word
Paduka meaning King or Sultan. The art, however,
found its way to the general population in the guise
of different names such as Silat Gayang Lima and
Silat Senjata Lapan.
The concepts of Lian Padukan have not
departed much from the concepts of the original
Buah Pukul. Basically Lian Padukan teaches a
very direct and aggressive attacking style.
The essence of Lian Padukan lies in the
exponent's ability to launch pre-emptive techniques
to the opponent thereby cutting down the
opportunity to launch any form of attack or counter.
Once a Lian exponent moves in and engages in
close-quarter strikes he would continuously
maintain pressure through a barrage of moves and
attacks that will result in the total collapse of the
opponent's defense until complete submission.
The Lian exponent's attack is only complete
when his opponent is completely defeated. Lian
Padukan is therefore not a passive or defensive art
but rather is proactive, aggressive and lethal.
Lian Padukan contains four basic moves called
Jurus that introduce the use of perisai, fists,
elbows, knees and foot techniques. The Perisai is
a technique developed by Pak Mat in a form that is
not originally found in the traditional Buah Pukul.
Perisai is the use of the knife hand in both
attacking and counter-attacking moves to
effectively cut down the opponent's movement and
offensive ability whether in terms of direct frontal
movement or inside/outside lateral movement.
Perisai is one of the most important techniques
of Lian Padukan and is employed at all levels of
learning and skill.
After completion of the Jurus the student will
proceed to the level of Lian. In Buah Pukul the Lian
means movements or patterns, similar in concept
to the kata of karate or the forms of Chinese
martial arts.
There are four levels of Lian with each level
containing four Lians to be mastered. At the Lian
level the student is introduced to those specific
techniques and applications which are integral to
9
each Lian. The level of complexity and skill of the
student progresses as he progresses with the Lian.
In Lian, the student learns techniques and
tactics such as Rebut (seizing the opponent's line
of defense), Reju (continual pressure on the
opponent), Turut (following the opponent's
direction of movement), Titik (immobilising the
opponent's arms) and Makan Gerak (pre-emptive
strikes and moves).
Lian Padukan primarily requires its exponent to
execute a continuous barrage of hand, elbow,
knee and foot strikes in combination. Lian does not
emphasize locking and grappling as the means to
end a fight.
In Lian Padukan the primary motive is to knock
down the opponent with the most pain-inflicting
movements in the shortest time. Once the
opponent is incapacitated, the Lian exponent has
the choice of ending the fight with knock-out strikes
or of restraining the opponent using locking
techniques.
10
On average the entire Lian Padukan syllabus
may be completed within seven to eight months,
based on four to six hours of training per week.
Mastery of the art, however, lies not in
memorizing the techniques but rather in having a
full understanding of the principles and mechanics
of Lian.
The understanding (Kefahaman) of these
principles and mechanics will eventually allow the
student to develop his own style of fighting.
The student who diligently practices this style
will find that mastery of the art of Lian Padukan will
transform him into a deadly, highly effective and
efficient fighter ■
This article was edited from text available at
http://www.trappers-hat.co.uk/ and
http://lianpadukan.tripod.com. Pictures are ©
Persatuan Seni Silat Lian Padukan.
 FEATURE

Pencak Silat: An Indonesian Perspective (Part 2)

Realities & Philosophies
By OYONG KARMAYUDA S.H.

I
f we review the previous discussion, we can
conclude that pencak silat involves four
different functions: the development of mental
and spiritual faculties, the mastery of self-defence,
its aesthetic quality and its sporting element. If we
view pencak silat as a unit, then all four of these
functions become the different aspects or
9
dimensions of pencak silat .

An aspect or dimension is the observable

façade of particular object. Thus, if pencak silat is
that object in question, it has four faces of the
same shape and measurement. All four can be
differentiated but cannot be separated and creates
a solid unity of function.

Pencak silat with all four aspects and

philosophies is taught to prospective members of
society through selection, endurance trials and
tests of will because of the danger involved if it
were to be mastered by the irresponsible.

These screening processes are directly
connected to the prospective student’s mental
attitude. Pencak silat is taught with the intention to
develop a human being who is both physically and
spiritually fit. The underlying hope and ambition is
that a man, as a result of that education, may
become a model member of society, exemplified
for his virtuous attitude, behaviour and actions.
Such a model, when idolised by other members
of society, will create a people which possess a
sense of togetherness, camaraderie and
responsibility. A society of such quality becomes
social capital for investment and has the potential
to reap returns in the form of a peaceful,
mannered, ordered, developed, just and tranquil
society. Therefore, the goal of pencak silat
education is to create pure human and social
ambition in accordance with the endorsed values
of society.
The title pendekar in pencak silat is given to
those who have mastered the skill of self-defence,
is of pure character and is eloquent in speech or
action. Because of this, the pendekar in society is
not only respected, but is modelled. The pendekar
9
This article originally appeared in the encyclopaedic series ‘Tamadun
Melayu’, pp 1975-2009 entitled: ‘Pencak Silat: Seni Mempertahankan
Diri Rumpun Melayu dan Perkembangannya’.
is not only a pencak silat figure, but also a figure of
society. With his charisma and vision, the
pendekars play a role in social life as the driving
force to realise the ambitions of a utopian man and
society.
The perguruan that is established and run by
these pendekars are educational institutions that
are highly regarded by society; as noble as the
pesantren (religious learning institutions). There
are many pesantrens which are simultaneously
pencak silat perguruan. Because of its high regard,
being a student and member of the pencak silat
perguruan becomes a proud and honourable
matter.
This pride and honour strengthens the spirit and
resolve of the alumni (graduates) of the perguruan
to practice the perguruan’s teachings in their daily
lives and for the benefit of their society. The
graduates of these perguruan also establish new
perguruan in their own local neighbourhoods.
Through this, the pencak silat perguruan expands
and pencak silat spreads over a wide area.
When analysed from its attributes and
objectives, pencak silat, the culture that spawned it
and the philosophy that permeates it as well as its
aspects as a unity, is in reality the material,

11
spiritual and physical education that molds a
human being of character.
Every perguruan has its own philosophy, some
of which are represented in their perguruan names
and salutations. Generally, these philosophies take
on the form of ideas regarding morality, ethics,
agenda and religious teachings. Some perguruan
later summarise these ideas into pledges, oaths or
covenants which bind the perguruan’s members,
whether it be oral or written.
Others even develop these summaries into
slogans. The Tapak Suci perguruan for example,
decided their slogan thus: “With faith and good
character, I am strong, without faith and good
character, I am weak”. The Setia Hati perguruan
aside from developing the idea as a covenant with
the perguruan, also uses it in its philosophy.
In reality the philosophy of pencak silat, also
regarded as the noble virtues of pencak silat, are
ingrained specifically and intensively into the
students. This specificity and intensity can be
observed in the theoretical examinations on
perguruan philosophy, aside from those that test
knowledge of physical self-defence techniques, as
a prerequisite for its students to achieve elevation
of grade or conclusion of studies.
This is due to the fact that each student is
expected to become a better member of society
than its other members. This privilege is gained
from obedience and practice of society’s endorsed
values.
Upon close observation, it is common for the
philosophy of pencak silat as taught by perguruans
to generally contain religious, ethical and moral
teachings. These teachings are ingrained in the
human being to develop budi pekerti luhur. In the
human soul, budi is the covert aspect, while pekerti
is the overt aspect. Both of them are in unity. If a
similitude of a plant is used, budi is the root and
pekerti is the trunk.
According to Professor M. M. Djojodiguna in his
book Asas-asas Sosiologi (The Foundations of
Sociology), Budi is the singular of budaya (culture).
Budi is the stylings of man’s soul; its elements
creativity, perseverance and sense. This ‘soul
styling’ can be defined as an affinity, creativity as
thought, intellect or mind, perseverance as desire,
drive or motivation; sense as feelings, emotions
and aspirations.
Budi can be defined as the unity of thought,
desire and sense that guides a human being, while
pekerti is the manifestation of budi, observable by
others. Budi is ethics and pekerti is character,
12
while the meaning of luhur can be defined to mean
of an exalted ideal, nobility or virtue.
In turn, budi pekerti communicates and
interacts with other human beings through attitude,
conduct and action. Budi pekerti luhur then
automatically exists and is reflected in the
praiseworthy attitude, conduct and action in
accordance with social view.
Praiseworthiness means that communication
and interaction creates harmony, peacefulness,
togetherness, orderliness, progress, justice and
tranquility in society.
Therefore, budi pekerti luhur is the
manifestation, the reality of the pencak silat
philosophy. Thought, contemplation, opinion and
debate in pencak silat philosophy revolves around
the molding of budi pekerti luhur and the practice
of a manifest form and its spread in social life by
the provision of a status and role to the human
being as a creature of God, an individual creation
and a universal creation.
The forming of budi pekerti luhur in itself has to
begin with the molding of creativity, perseverance
and sense, that is the forming of thought, intellect,
orientation, vision and opinion, the forming of
desires, urges, motivation and stimulation, plus the
shaping of emotional feelings and appreciation of
things of value and high quality according to social
views.
The barometer for this is the social perception
or view which is based on highly regarded social,
moral and religious values. Its manifest form has to
correspond with the status of the human role. Thus
the manifest form has to be related to religious
virtues, personal virtues, social virtues and
universal virtues, all of which are luhur.
This means that humanity as God’s creation
has to obey and execute consequently and
consistently the values of divinity atau religiousity,
whether vertically or horizontally. Vertically, it is
incumbent upon him to worship God as
appreciation for his existence. This is done
continuously according to agenda of religion.
Horizontally, it is incumbent upon him to
practice God’s teachings and religion in his
personal and social life. Man has to show and
practice obedience to religion, not only in his
religious life but also in his personal and social life.
His actions and norms in every effort and activity,
has to always be guided and directed to stay
steadfastly on God’s Path. All of this can be
described as taqwa and iman to God ■
To be continued.
 IN THE NEWS

Pencak Silat SEA Games

One medal shy of the four gold target
From http://thestar.com.my

T he national silat team ended their campaign

one gold shy of their target of four when the
silat competition ended yesterday at the
Cebu Coliseum in Cebu City.

Yesterday, they won two golds and two silvers

bringing their total to three golds, two silvers and
seven bronzes. They won the first gold on the
opening day of the competition though Suzy Mohd
Sulaiman in the women's putri singles.

However, the team comprising many new faces

and coached by Ahmad Wardi Salim, bettered the
performance in Vietnam in 2003, where they won
two golds, two silvers and three bronzes. Abang
Erdie Fauzerul Abang Pauzan bagged the first
gold yesterday when he edged Indonesia's Diyan
Kristianto 3-2 in the 45-50kg category.
“This is redemption for me as I was dropped for
the Vietnam Games. It will spur me to do even
better in future,” said Abang Erdie.
Abang Erdie's success was instrumental in
inspiring compatriot Ahmad Shahril Zailudin to go
for gold, which he did by trouncing Thailand's
Abdulloh Mahlee 4-1 in the 60-65kg category.
Ahmad Shahril said that he was very satisfied that
he had taken revenge against his opponent who
stood in the way of a silver two years back in Vi
etnam.
Another men's contestant, Norhasmizan
Abdullah, however, had to settle for the bronze
when he went down tamely 0-5 to Indonesia's
Haris Nugroho in the 65-70kg category.
Woman silat exponent, Emy Latip had to be
satisfied with the silver after being unable to match
Nguyen Thi Phuong Thuy of Vietnam in the 60-
65kg category. She lost 1-4. – Bernama
Abang Erdie and Shahril make Malaysia proud
From http://nst.com.my
SILAT exponents Abang Erdie Fauzerul Abang
Pauzan and Ahmad Shahril Zailudin powered
Malaysia to the best-ever Sea Games finish
outside Kuala Lumpur with two gold at the Cebu
Coliseum in Cebu City yesterday.
The silver medallists were Emy Latif in the
women's Class D and Norhasmizan Abdullah in
the men's Class E, while the bronze medals came
from Amir Ikram Rahim (men's Class C), Mohd
Zuber Ismail (Class G), Sitti Gameela Japilus
(women's Class B) and Malini Mohamd (Class C).
But the star of the day was Abang Erdie for his
early gold sparked the rush that saw Malaysia
breaching the 55-gold forecast by the Olympic
Council of Malaysia. In Indonesian Diyan Kristiano,
he faced a tough opponent but the Malaysian
persevered to win 3-2.
"It was a tough final as the Indonesian was a
strong opponent. But I knew that my gold would be
the 50th for Malaysia and I wanted to contribute
badly to the nation's haul," said Abang Erdie. Jul
Omar Abduhakim of the Philippines and Mohd
Asadullah of Singapore took bronze.
For Ahmad Shahril, Abang Erdie's gold medal
was an inspiration. "I saw how hard Abang Erdie
fought to win and I was determined not to let the
team down," said Ahmad Shahril. He won 4-2
against Thailand's Abdullah Mahlee, while the
bronze went to Mohd Saifulla Mohd Julami of the
Philippines and Yohanes Edison Burli of Indonesia.
However, Norhasmizan and Emy had to
concede defeat to superior opponents.
Norhasmizan was outpointed by Haris Nugruho
of Indonesia with Myanmar's Thin Lin Aung and
Vietnam's Le Anh Tuan sharing the bronze. Emy
was defeated by Vietnamese Nguyen Thi Phuong
Thuy in her final.

13

Beginning this issue, a glossary will explain the words in Bahasa Melayu used throughout the particular
edition of the ezine. We hope this will enable readers to understand the language and culture of silat
better.
Boekoe – The old Dutch-Indonesian spelling for
‘buku’ or book.
Buah Pukul – Lit. ‘Fruit’ and ‘Beat’ (verb). Buah
Pukul is a group of styles that exist in Johor,
apparently having a common source in a
Yunnanese (China) art named Lian.
Hadith – Lit. (Arabic) New, Speech. It is the
recorded speeches, practices, affirmations and
negations whether explicit or implied of the Holy
Prophet Muhammad, Peace Be Upon Him. It is
recorded in six major books of which deemed the
most authentic is the Sahih Bukhari.
Hikayat – Lit. Legend, Tale. Often used in the titles
of retellings of legendary or historical events or
people.
Jagoan – The old Dutch-Indonesian spelling for
Jaguhan or Champion.
Kampung – Village, the origin of the English word
Compound meaning enclosure (not the Latin
derived Compound meaning solution).
Kedidi – A small bird. Pak Mat Kedidi was given
this appellation because of his small size and rapid
movements.
Khatam – Lit (arabic) Closing. In the context of
studies, it means graduation or conclusion.
Lemas – Lit. Drown. In this context, it means
agility.
Makan Gerak – Lit. ‘Eat Motion’. In silat, this
means interception.
Muslim – A believer in Islam.
Pandai Akal – ‘Pandai’ means expertise or a
developed skill in a particular field e.g. Pandai Besi
is a blacksmith. Akal means to intelligence.
Therefore Pandai Akal is a genius.
Panglima – A Panglima of old was a title akin to a
general of today. However, the Panglima also
served as governors of different districts in Kedah,
collecting taxes and playing the role a modern
Member of Parliament, State Councillor or Senator
would. In the modern Malaysian army, the many
Panglima are in charge of the army and war affairs.
Pencak – This word carries different meanings in
different areas of the Archipelago. In Sumatera
and Malaysia, it is deemed the wardancing aspect
of the art while in Jawa, it is the secret combat
applications.
Perisai – Shield.
Permainan – Lit. Play, game, toy. I have translated
it as warplay to describe the serious nature
14
GLOSSARY
underlying the ‘games’. Permainan can refer to the
overall studies of a particular art or a segment of it
e.g. weapons, kicking, etc.
Perguruan – Lit. ‘Teacherhood’. In silat, this is the
educational institution made up of a teacher and
students.
Rebut – To vie for, or scramble for a common
object.
Sallallahu 'alaihi wa sallam – Lit. (Arabic) Allah’s
blessings and peace upon him (the Prophet).
Sejarah – Lit. History. From the arabic Shajarah,
meaning tree.
Seligi – Lit. A spear-like weapon made from
sharpened bamboo. As a silat technique, this is a
tiger paw jab formed when the fingers curl at the
second knuckle and directed toward soft tissue in a
drilling uppercut motion.
Semangat – Lit. Spirit. It refers to the confidence
level, zest and life of a person. In the Melayu’s
aninimistic history, semangat referred to the
existence of a formless spirit that permeates
everything and gives it life. It is this semangat that
was often paid homage to for luck and good
fortune, e.g. Semangat Kayu (spirit of wood),
Semangat Padi (spirit of rice), etc.
Seni lidah – Lit. ‘Tongue Art’. In silat, it is the
eloquence and ability to psychologically control
and direct the actions of another, often through
hypnosis, voice tone and charisma.
Silat - This word carries different meanings in
different areas of the Archipelago. In Sumatera
and Malaysia, it is deemed the secret combat
applications of the art while in Jawa, it is the
wardancing aspect.
Tari – Lit. Dance. In silat, it refers to wardancing or
undulating movements resembling dance that tell
stories of valour, an expression of aethestics or a
display the abilities of a warrior.
Tepat tegak – ‘Exactly straight’.
Tiga, Empat, Enam, Sembilan – Three, Four, Six,
Nine.
Titik – Dot, full stop.
Tujuh Makam – Lit. Seven Places. In silat, this is
either the study of the seven vulnerable points of
the human body or the seven strikes associated
with it. The Buah Seminggu or ‘One Week Strike’
also refers to the same thing.
Turut – To follow, sequential.
 IN HINDSIGHT
Contributions?
If you want to help SILAT MELAYU grow, you may contribute in several ways:
a) Articles: All article submissions are to be in MS Word format. Pictures should be in JPG format and
formatted at 100dpi.
b) Books/Manuscripts: You may send scans of hard to find material on silat in English or Bahasa Melayu
or send them by mail to our postal address (stated on page 1).
c) Donations: An online fund will be set up soon. All donations will be used to conduct research and
purchase books and material to build and develop the SILAT MELAYU Library & Documentation Unit.

Reader’s Guide
This guide will enable the reader to understand and follow the articles in SILAT MELAYU closely:
[IMHO] – Writer’s personal opinion or conclusion based on experience and not on any concrete evidence
that can be directly quoted.
[ORAL] – Denotes first hand oral transmission with a footnote stating the source, date and whenever
possible a near verbatim account of the original utterance.
M3A – Malaysian Melayu Martial Arts. In reference to any style largely developed within the territories of
Malaysia by a person or persons of Melayu Muslim descent from or including martial art strains from
traditional Nusantara culture. This includes eclectic arts such as Kuntau, Lian and Pukulan.
Terms in Bahasa Melayu – Whenever possible, terms in Bahasa Melayu will be retained as part of an
effort to educate non-Melayu silat practitioners as to the original spellings used and understood in
Malaysia. E.g ‘Melayu’ instead of ‘Malay’, ‘Singapura’ instead of ‘Singapore’, ‘Melaka’ instead of
‘Malacca’, etc.

15