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386 Nico J.G. Kaptein Sayyidʿuthmanibnʿabdallahibnʿaqilibnyayahal-ʿalawi,Oftenreferredtoas Sayyidʿuthman,Wasoneofthemostinf

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386 Nico J.G. Kaptein Sayyidʿuthmanibnʿabdallahibnʿaqilibnyayahal-ʿalawi,Oftenreferredtoas Sayyidʿuthman,Wasoneofthemostinf 386 book reviews Nico J.G. Kaptein Islam, Colonialism and the Modern Age in the Netherlands East Indies. A Biography of Sayyid ʿUthman (1822–1914). Leiden & Boston: Brill, 2014, xvi + 318 pp. isbn 9789004278691. Price: eur 115.00 (hardback). Sayyid ʿUthman ibn ʿAbd Allah ibn ʿAqil ibn Yayah al-ʿAlawi, often referred to as Sayyid ʿUthman, was one of the most influential Islamic scholars in the Nether- lands East Indies. His Hadhrami-Arab descent, including his genealogy that goes back to the Prophet Muhammad, his mobility between Southeast Asia and the Arabian Peninsula, his engagement in intellectual exchange across con- tinents with representatives of different Islamic schools of thought, and his close relations to the colonial authorities certainly qualify him as a figure who deserves a detailed study. Thanks to the efforts of Nico Kaptein this lacuna in the study of Islam in the Netherlands East Indies has now been filled with a biography of Sayyid ʿUthman that not only locates this Islamic scholar in colo- nial history but also offers what Kaptein calls ‘a view from within’. The first part of the book is dedicated to this insider perspective. It consists of biographical texts, that is, life stories published by close family members shortly after Sayyid ʿUthman passed away in 1914. These texts were originally written in Malay using Jawi, an adopted Arabic alphabet. One of the great merits of Kaptein’s book is that he makes these important sources accessible to a larger audience by translating them into English and by a transliteration into Roman alphabet for readers of Malay (in the appendix). In the second, most elaborated part of the book he then develops an ‘academic’ biography of Sayyid ʿUthman. When Kaptein examines Sayyid ʿUthman’s youth in Batavia, his longer stays in Mecca and the Hadhramaut, and his travels in the Middle East, he puts emphasis on the intellectual influences that had a lasting impact on Sayyid ʿUthman and basically made him into a representative of shafi’i orthodoxy. In this respect, the first chapter of the second part of the book prepares the reader for the following discussion of Sayyid ʿUthman’s return to Batavia (at the age of forty), his rise to a prominent scholar and publisher there, his reaction to newly emerging Islamic currents, his close relations with colonial authorities, and the subsequent critique that was directed towards him. Kaptein carefully traces the details of how Sayyid ʿUthman became involved in colonial affairs, start- ing from his condemnation of Islamic mystical movements that the colonial administration also saw as a threat, to his role as assistant to the Dutch ori- entalist Christiaan Snouck Hurgronje and to his official appointment as Hon- orary Advisor for Arab Affairs in 1891. He dedicates a chapter to the criticism spurred by Sayyid ʿUthman’s liaison with the Dutch authorities. Particularly controversial was a prayer Sayyid ʿUthman composed for Queen Wilhelmina © martin slama, 2015 | doi: 10.1163/22134379-17102015 This is an open access article distributed under the terms of the Creative Commons Attribution-Noncommercial 3.0 Unported (cc-by-nc 3.0) License. Downloaded from Brill.com09/27/2021 07:23:12PM via free access book reviews 387 on the occasion of her coronation in 1898—Kaptein provides a translation of this prayer—for which he became decorated. The photograph of Sayyid ʿUth- man on the front cover of the book depicts the Hadhrami scholar with this royal decoration. As Kaptein reveals, it is the only official photograph of Sayyid ʿUth- man. Kaptein also discusses the ideological currents that were behind these at- tacks on Sayyid ʿUthman with Ottoman inspired Pan-Islamism and Cairo-based Islamic reformism being most significant. One chapter deals with Sayyid ʿUth- man’s response to Islamic reformism in particular, as he was frequently crit- icized in the reformist flagship journal al-Manar edited by Rashid Rida with whom he engaged in a lively intellectual exchange. Their disagreements com- prised a range of theological and judicial issues ranging from saint veneration to legal methodology, but their views seemed to be most irreconcilable in the field of education. As Kaptein shows, reformists like Rida saw education as key to the advancement of the Islamic community advocating the foundation of mod- ern Islamic schools where European languages and secular subjects are taught as well. Sayyid ʿUthman unambiguously opposed such reforms and wanted to stick to the traditional ways of Islamic education. Kaptein, then, proceeds by discussing further writings of Sayyid ʿUthman, treatise and fatwa, which he produced due to occurrences and developments in the Netherlands East Indies. They were written to provide ‘guidance for the Muslim community’, which Kaptein sees as the main motivation behind Sayyid ʿUthman’s productivity. In these texts, we revisit topics such as Sayyid ʿUthman’s disapproval of certain mystical practices and ideas, but also more specific issues such as the principle of kafa’a, which is highly regarded among Hadhramis who claim descent from the Prophet Muhammad, such as Sayyid ʿUthman himself. This principle also came under the attack of reformists and, unsurprisingly, Sayyid ʿUthman acted as one of its staunchest defenders. Yet, as Kaptein shows, Sayyid ʿUthman not only had an Islamic or Hadhrami-Arab audience in mind. Some of his publications were written in Latin charac- ters and became known among Malay-reading Europeans due to the promo- tion they received from Snouck Hurgronje (and their distribution by a well- established bookseller in Batavia). Kaptein quotes Snouck Hurgronje, who noted that Sayyid ʿUthman wanted to write as ‘effective[ly] as possible, so that the unbelievers will achieve, if not belief in Islam, at least an appreciation of Islam’ (p. 228). Sayyid ʿUthman’s ability to speak to different audiences also became apparent in the last years of his life when he was invited to attend one of the first congresses of Sarekat Islam in 1913, the first indigenous mass organi- zation out of which Indonesian nationalist organizations developed. Kaptein places emphasis on this event: speaking to Indonesian Muslims and Dutch Bijdragen tot de Taal-, Land- en Volkenkunde 171 (2015) 369–408 Downloaded from Brill.com09/27/2021 07:23:12PM via free access 388 book reviews authorities alike, Sayyid ʿUthman approved of Sarekat Islam by emphasizing its positive role in improving the religious practice of Muslims as well as its loy- alty to the government. As Kaptein’s research indicates, he thus contributed to the efforts for the organization to be officially acknowledged by the colonial authorities. Kaptein’s largely chronological approach in discussing Sayyid ʿUthman’s life results in a comparison between the ‘view from within’, which he introduced in the first part of the book, and his academic ‘view from without’. Kaptein argues that the two perspectives show many resemblances, yet that the biogra- phy produced by Sayyid ʿUthman’s family omits the criticism that was directed against him and puts less emphasis on his relations with the colonial authori- ties. In the conclusion of his book, Kaptein also points out that Sayyid ʿUthman was remarkably consistent in his views and that he showed a positive atti- tude towards the Dutch administration from early on. Sayyid ʿUthman and the Dutch often shared interests and it was not only that colonial authorities used Sayyid ʿUthman for their goals but also the other way around: Sayyid ʿUthman could spread his interpretation of Islam with the help of the Dutch. Kaptein’s arguments are compelling in this regard, correcting views of Sayyid ʿUthman which simply portray him as a henchman of the colonial government. Kaptein’s book gives a detailed account of an Islamic scholar who readily entered into relationships with the colonial authorities to the benefit of both sides. It is exactly this unique positioning—being close to the Dutch, asserting authority over native Muslims and exerting influence on his own community of Hadhrami-Arabs—that makes this figure so interesting, and Kaptein does a good job in demonstrating his significance, especially for the spread of a par- ticular interpretation of Islam that on the one hand wants to do away with heterodox mythical practices and on the other aims at curtailing the influence of reformist movements. This biography of Sayyid ʿUthman is a welcome con- tribution to the study of Islam in Southeast Asia’s colonial era. And since it contains insights into the complexities of how Islamic and (Western) politi- cal authority can be interlinked, it might be of interest to a larger community of scholars working on topics that transcend Southeast Asia or this particular colonial period. Martin Slama Institute for Social Anthropology, Austrian Academy of Sciences, Vienna [email protected] Bijdragen tot de Taal-, Land- en Volkenkunde 171 (2015) 369–408 Downloaded from Brill.com09/27/2021 07:23:12PM via free access.
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