Page 316 - INDONESIA ISLAMIC CULTURE

Endnotes

1. Jajat Burhanudin, “Islamic Knowledge, Authority and Political Power: The Ulama in Role…, 28-29.
Colonial Indonesia” Ph.D. Dissertation (Leiden: Leiden University, 2007), p. 200.
6. Roff, The Origin of Malay…, 56-57; Laffan, Islamic Nationhood…, 148-60. See also
2. Jajat Burhanudin, “Ulama dan Politik Pembentukan Umat: Sekilas Pengalaman A.C. Milner, The Invention of Politics in Colonial Malaya: Contesting Nationalism
Sejarah Indonesia” (Ulama and the Political Formation of Community: A Quick and the Expansion of the Public Sphere (Cambridge: Cambridge University Press,
Look at the Indonesian Experience) and introductory remarks in Jajat Burhanudin 1995).
and Ahmad Baedowi (eds.) Transformasi Otoritas Keagamaan: Pengalaman
Indonesia (The Transformation of Religious Authority: the Indonesian Experience 7. Roff, The Origin of Malay…, 59.
(Jakarta: Gramedia, 2003), p. 28. 8. See al-Imam, I, July 1906. For a discussion on the purpose and goal of al-Imam

3. Sayid Sheikh b. Ahmad al-Hadi was born in Malacca and he had a Malay mother see also Roff (1967: 56), Hamzah (1991: 28-29).
and a Malay-Arab father of Hadrami descent. After completing his elementary 9. See al-Imam, No. 4, vol. 3, 1908.
education in Kuala Trengganu, he moved to Pulau Penyengat in Riau, where his
father had royal ties. He was appointed as the son of Raja Ali Kelana bin Raja 10. It must be noted here that ‘Abduh wrote explanations on a number of Quranic
Ahmad, a member of the ruling elite of the Riau-Lingga Kingdom. Consequently, verses. Rashid Rida, who was present and took notes of ‘Abduh’s lectures in al-
he continued his education as a member of the royal family. Sayid al-Hadi Azhar, continued the work after ‘Abduh died in 1905. The complete title is Tafsīr
witnessed the emergence of Pulau Penyengat into the center of revival of Malay al-Qur’ān al-Hakīm al-Mushtahar bi Tafsīr al-Manār and it was first published in
culture at the end of the 19 century which gave him a chance to be close with 1925. For a discussion on the origin of this Quran commentary see J.J.G. Jansen,
th
the Islamic discourse of prominent ulama, especially those who were grouped into The Interpretation of the Koran in Modern Egypt (Leiden: E.J. Brill, 1974), 20-21,
the Persekutuan Rusydiyyah in 1890. See also Virginia Matheson (1989), “Pulau 23-24. See also Charles Adams, Islam and Modernism in Egypt, (London: Oxford
Penyengat: Nineteenth Century Islamic Centre of Riau”, Archipel 37, 153-172; University Press, 1933), 273.
Alimuddin Hassan Palawa, “The Penyengat School: A Review of the Intellectual
Tradition in the Malay-Riau Kingdom”, Studia Islamika, vol. 10, no. 3: 2003, 97- 11. Martin Van Bruinessen, “Kitab Kuning: Books in Arabic Script Used in the
12. It has been noted that his relation with Islamic reform began when he visited Pesantren Milieu,” Bijdragen tot de Taal-, Land- en Volkenkunde 146 (2/3), 253-
Mecca and Cairo, together with Thaher Djalaluddin, as the guide of the royal family 254.
of Riau-Lingga kingdom who registered at the preparation school in Cairo. From 12. See al-Imam, vol. 2, No. 3, 1908.
there, he had not only become attracted to, but was also involved in the Islamic
reform in Southeast Asia. For Sayid al-Hadi’s title and carrier see William Roff, The 13. See al-Imam, vol. 2, July, 1908.
Origin of Malay Nationalism, (Kuala Lumpur: Oxford University Press, 1967), 62-3;
Michael F. Laffan, Islamic Nationhood and Colonial Indonesia: The Umma below 14. See al-Imam, vol. 1, July, 1906.
the Wind, (London and New York: Routledge Curzon, 2003), 19-30; Abu Bakar 15. Mustafā Kāmil, al-Shams al-Mushriqa (Cairo: 1904).
Hamzah, Al-Imam: Its Role in Malay Society 1906-1908, (Kuala Lumpur: Pustaka
Antara, 1991), 5. 16. For a discussion on this see Michael F. Laffan, “Watan and Negeri: Mustafā
Kāmil’s ‘Rising sun’ in the Malay World’, Indonesia Circle 69, 1996, 156-175;
4. Haji Abbas bin Muhammad Taha was born in Singapore in 1885, and was probably Laffan, Islamic Nationhood…, 160-165. This indicates the rising influence of the
of Minangkabau descent. After studying in Mecca, he returned to Singapore Japanese Meiji restoration in the formation of Indonesian nationalism, as also on
in 1905 where he became a religious teacher and then in 1906 published his the case of Cairo. For the Tokyo-oriented voices in al-Imam, see Barbara Watson
collection of homiletic quotes from works on Education in Egypt and Syria, the Andaya, “From Rūm to Tokyo: The Search for Anticolonial Allies by the Rulers of
Sempoerna Pelajaran (1906). He was involved in al-Imam as an assistant editor Riau, 1899-1944”, Indonesia 24, 1977, 123-156.
and in 1908 as editor. After al-Imam stopped publishing in 1908, his carrier
continued as in the same year he was appointed as kadi at the District of Tanjong 17. See al-Imam, 5, October, 1908.
Pagar in Singapore. Meanwhile, his reform concern also continued; in 1911 he
published Neratja and then Tunas Melayu in 1913. In 1940 he was appointed as 18. On this see Francis Robinson, “Technology and Religious Change: Islam and
the Mufti of Pahang. See Roff, The Origin of Malay…, 63-64. the Impact of Print”, Modern Asian Studies, 27, I, 1993, 229-351; Barbara D.
Metcalf, Islamic Revival in British India: Deoband 1860-1900, Princeton: Princeton
5. Another important figure behind the publication of al-Imam was Sheikh Muhammad University Press, 1982), 198-234. See also Adeeb Khalid, “Printing, Publishing,
Salim al-Kalili. He was born in Cirebon and a citizen of Singapore. His role in al- and Reform in Tsarist Central Asia”, IJMES, 26, 2, 1994, 187-200.
Imam was as a businessman who financially supported its publication rather than
as a scholar or writer. There was also a person called Encik Abdullah bin Abdul 19. Mukti Ali, Interpretasi tentang Amalan-Amalan Muhammadiyah, (Jakarta:
Rahman of Muar but little known about him. See Roff, The Origin of Malay…, Pimpinan Pemuda Muhammadiyah Daerah Djakarta, 1958), 28.
32-9, 64; William Roff, Bibliography of Malay and Arabic Periodicals Published in 20. Roff, The Origin of Malay…, 66.
the Straits Settlements and Peninsular Malay States, (London: Oxford University
Press, 1972), 75-89; Laffan, Islamic Nationhood…, 150; Hamzah, Al-Imam: Its 21. For a discussion of this school see al-Imam, vol. 21, no. 3, 4, 7, 8, and 9,

306 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 307