In 1985, the Parti Bersatu Sabah (PBS) came into power, marking a pivotal shift in the political landscape. A few years later, in 1989, I came to know the Lord, which set me on a spiritual journey. The events that unfolded between 1990 and 1992 were intertwined with this newfound faith and were crucial to understanding the larger spiritual and political battles taking place in Sabah.
A group of intercessors from the Christian Revival Church, in which I was a young in faith, about 2 years old, was sent to Kudat to do a prayer walk just next to Tun Mustapha residence there. He had many houses all over the place but this one was his official residence as he was elected as the Assembly man and MP for Banggi and Kudat.
During the prayer walk near and around his compound, except for the caretakers, he was not in Kudat: many of the intercessors were given vision of the various spirits and demonic entities which we believe were Mustapha’s spiritual body guards. We saw demons with various faces, Asmodeus was one of them, some nephilim and marine spirits. We prayed in tongues, binding and casting them out by the name of Yeshua HaMashiach and the blood of the Lamb. For me, being young in the faith, I didn't have the discernment as the seniors did so most of the binding and casting out were done by them. We claim the promises of the word of God, declare and decree victory the principalities and power of darkness covering USNO and its President Tun Mustapha.
One of the key figures in this story is Tun Mustapha Harun, a former Chief Minister of Sabah who wielded immense power during his time in office. His role in manipulating the state’s constitution to make Islam the official state religion was a move that forever altered the religious landscape of Sabah. When Malaysia was formed in 1963 through the merger of Malaya, Singapore, Sabah, and Sarawak, one of the key conditions laid out in the 20-Point Agreement was that there would be no state religion in Sabah and Sarawak. This agreement was vital in ensuring that both regions maintained religious freedom, despite Islam being the official religion of the Federation.
However, the political climate began to change. Singapore was unilaterally expelled from Malaysia by Tunku Abdul Rahman (TAR) in 1965, an act done without consultation with Sabah and Sarawak, despite the conditions set in the Malaysia Agreement 1963 (MA63). This move marked the beginning of a series of political changes that would have long-lasting impacts on Sabah. In 1969, a state of emergency was declared following racial riots in Kuala Lumpur, giving Tun Mustapha significant political power in Sabah.
It was during this time that Mustapha began to consolidate his influence. Through political manipulation, threats, and imprisonments, he managed to gather enough support to amend the state constitution of Sabah. He secured a two-thirds majority in the Sabah State Legislative Assembly (DUN), which allowed him to pass the amendment declaring Islam the official state religion of Sabah—a move that went against the original terms of the 20-Point Agreement.
Behind this political maneuvering was a deeper motivation. It is believed that Tun Mustapha had been promised the title of Sultan, equal in status to the Sultans of Peninsular Malaysia, if he succeeded in making Islam the state religion of Sabah. This was a powerful incentive, as it would have elevated him to a higher, almost royal status within the Federation. However, this promise was never fulfilled, and Mustapha remained an ordinary man despite his efforts.
In the years that followed, the Federal Government, under the leadership of Tun Abdul Razak and his successors, used key political figures like Donald Stephens, later known as Tun Fuad, to counterbalance Tun Mustapha’s influence. Donald Stephens played a pivotal role in undermining USNO, the party led by Tun Mustapha, and eventually helped to topple his administration. This marked the end of Tun Mustapha’s political dominance, but the constitutional changes he had orchestrated remained, and the effects of his actions continue to be felt in Sabah to this day.
By 2024, Sabah still has Islam as its official state religion, a direct result of the constitutional amendments made decades ago. This story, however, is not just about political maneuvering—it is also about the spiritual warfare that took place behind the scenes, as forces both seen and unseen shaped the destiny of Sabah, influencing not only its political landscape but its spiritual identity as well.
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