Oleh Nik Abdul Rakib Bin Nik Hassan
Semasa
saya belajar di peringkat High school di Bangkok, saya tinggal di Ban Khrua.
Ban Khrua adalah sebuah komuniti Muslim yang berturunan asal dari Cham atau
Melayu Cham. Nenek moyang mereka dari keturunan Cham yang telah berhijrah ke
Thailand semenjak zaman Rama I (1737–1809). Dan semasa
belajar peringkat BA di Bangkok juga banyak kawan kawan seuniversiti yang
berasal dari keturunan Cham. Dengan itu semasa bertugas di
Jurusan Pengajian Melayu di Prince of Songkhla Universiti, Kampus Pattani. Saya
bersama pelajar-pelajar di jurusan tersebut mengadakan Program Mencari Melayu
Cham di Indochina, dengan menjelajah masyarakat Cham di Laos, Vietnam dan
Kambodia. Setelah pencen banyaklah saya mendapat maklumat tentang masyarakat
Cham dari Dr. Mohd Zin Musa, kawan seorganisasi iaitu Worl Melayu Polinesia
Sedunia. Dan di sini saya kemukakan sebuah artikel ikmiah dari Dr. Mohd Zin
Musa, tajuknya “Dynamics of Faith: Imam Musa in the Revival of Islamic Teaching
in Cambodia”. Artikel ilmiah ini telah diterbit di CIAS discussion paper No. 3
: Islam at the Margins: The Muslims of Indochina, Center for Integrated Area
Studies (CIAS), Kyoto University, Isi kandungannya adalah seperti berikut:-
Abstract
Born a Cambodian Cham, Ly Mousa who later became Imam Musa, left home at a tender age of twelve to go to Bangkok, and Patani, in Siam and then to Kelantan, in Malaya, to pursue his religious education. After returning home right after the Second World War, he married a young girl from an influential family, and became an instant well-known religious activist not only in Cambodia but the whole of French Indochina. A different Islamic teaching, not only in approach but also in content, was taught, initially, in the village of his wife, to men and women, young and old. His teachings, after some time led to the breaking up of the Muslim Cham community into Kaum Tua and Kaum Muda. By 1970, when the Cambodian civil war started, his followers had spread from Kratie to Phnom Penh, on the eastern bank of Mekong River. The dynamism of Imam Musa and his followers, known as Kaum Muda, created the Sangkum Ly Mousa, even before the Sangkum Reastr Niyum was born.
During some twenty years of his brave and active
teaching, na- tional primary schools were built by the Sangkum Ly Mousa in the
heart of Cham villages where Cham children could easily have access to formal
education; through some organized economic activities, his follower’s
livelihood have known some changes. This paper also briefly discloses the
present situations of the Cham in Indochina. It discusses the ups and downs of
the life of Imam Musa, how Imam Musa implanted the dynamism to the Kaum Muda
Cham community and how their ethnic identity was respected in the Buddhist
Cambodian majority community, until his tragic death in 1975, just after the
Khmer Rouge take over.
Introduction
The
Muslims in Cambodia are composed mainly of the Cham, Malays and a very small
number of Arabs, Pakistanis and Kabul, the Afghans, as they are known locally.
At present no one knows exactly how many of them exist, but the number ranges
from some 500,000 to 1.5 million. They live all over the country in rather
small communities or big ones. They mainly live in the eastern part of
Cambodia; but since the 1980’s, they have opened up small hamlets, which can be
found all over Cambodia. Generally, they are known as Cham (one of the ethnics
of the old kingdom of Champa), Khmer Islam, Cham-Chvea or simply Chvea
(referring to Jawa but meaning the Malays) to the locals. Beside those living
in Cambodia, the Cham-Malay are also found in Vietnam and Laos. Since the fall
of Indochina to the communist regimes, they have found shelters in Malaysia and
remote countries such as the USA, Canada, and Europe, and in Japan as well as
in Australia.
Until
this present day, no one knows exactly when the Cham became Muslims. How- ever,
it was known that Islam had arrived in Champa as early as the 9th century.
Though from the 14th century, Islam was part of the beliefs and religions of
the Champa people.
Since
then the Muslim Cham and the Malays from the Malay Peninsula, especially Kelan-
tan and Pattani, established a very good religious relationship[1].
This good relationship led to the coming of a young Champa prince, whom later
became king Po Rome (1627-1651), to Kelantan to learn Islamic teachings. The
coming of young Chams to Kelantan to
learn Islamic teachings continues until this present day. And one of them was
Ly Mousa, who later was known as Imam Musa.
Imam
Musa
Imam
Musa was born Ly Mousa or Musa Bin Ali, in the year of the Snake, or 1916 in
the Christian era. He was born in Phum (the village of) Ampil, Khum
(sub-district of) Pœuh, Srok (district of) Krauch Chmar, Khet (province of) Kompong
Cham, Cambodia to a far- mers family. He was the eldest of seven siblings of
three boys and four girls.
At
a very young age he understood the living conditions of his family and the
others in his village, almost all of them were farmers. He vowed to bring his
family out of poverty. Then he left Ampil at a tender age of twelve and headed
to the town of Poi Pet, near the Cambodia-Thailand border. At Poi Pet, he
helped town traders in their businesses.
After
only six or seven months later, he was spotted by a Thai businessman, by the
name of Hj Ismail, from Bangkok. Hj Ismail brought the young Musa to his house,
adopted him as his child and sent him to a Thai school. We are not sure how
long he went to a Thai school but we know that he spoke, wrote and read Thai
fluently. His adopted father passed away in 19872[2].
From
Bangkok he proceeded to Patani to learn Islamic studies. As he did not get
enough financial support, he started a Ismall business. When the Second World
War started he had already travelled quite often to Kota Bharu, Kelantan. He
usually brought along with him construction materials such as nails, zinc and
cement for sale. (Aziz Chik…); On the other hand, other Cham students chose to
beg for zakat (tithe) or any other forms of dona- tion from Muslims.
Usually
he would stay for long periods in Kota Bharu, where he attended the Nik Salleh pondok, in Kampung China. It was here that he met with Yusof bin Osman, Noh
bin Osman and Muhammad Zain (three uncles of the writer whom he addresses as
Walong Soh, Wangah Noh and Wawan Zain respectively) whom came here much earlier
than Ly Mousa. In Kota Bharu too he met another village mate of his, Son Ahmad
who studied in a different pondok, in Melor. Later Son Ahmad became known as
Imam Ahmad India, as he pur- sued his studies for a Masters degree in India.
Son Ahmad returned home in 1956.
At
the age of 29 years old, right at the end of the Second World War, Ly Mousa re-
turned home to the elation of his family members[3].
It is to be noted that by the time the young Mousa was studying there, the
Islah movement was very active, not only in the Malay Peninsula but also in the
whole Malay Archipelago[4].
In the Malay Peninsula, as a result of many young Malays who upon returning
home from studying in the Middle East, set a new development in their mode of
thinking. Basically, the Islah movement is a movement set up to restore the
true teachings of Islam based on the Quran and Hadith. And those who spread
this teaching were called Kaum Muda.
The
birth of Kaum Muda threatened the religious leadership of the old folks and
some of the Malay Lords, who were practicing the Islamic teachings mixed with
other beliefs such as ancestral customs which include animism. The Kaum Muda
believed that due to this practice of the Islamic unorthodoxy, the Muslim
communites were underdeveloped. Among the fore runners of the Kaum Muda were
famous personalities such as Sheikh Tahir Jalaluddin and Muhammad Yunos.
As
time passed by, many newspapers were published, the first one was al-Imam, a
Malay newspaper published in Singapore in 1906. This paper appealed to the
Muslim community to follow the true path of Islamic teachings based on the Qur‟an
and Hadith. They urged the Muslim community to accept knowledge of the West
which is considered beneficial. They also urged the community to allow women to
have freedom in education and be active in community life. Besides al-Imam,
other newspapers such as Neracha, Utusan Melayu and Lembaga Melayu were also
published in Singapore. The Kaum Muda also published a magazine al-Ikhwan in
1925 in Pulau Penang under the leadership of Syed Sheikh al-Hadi.
The
Kaum Muda struggles were not going on smoothly. Those who espoused the Kaum
Muda idea were strongly opposed by a group called Kaum Tua. To respond to the
many articles published by the Kaum Muda, the Kaum Tua also had their own
voices heard through Lidah Benar, which was published in Klang. And to allow
women to further their education, the first building was built and completed in
1936 to accommodate female stu- dents. This building was part of the Maahad II
Ihya Assyarif, built by Ustaz Abu Bakar al-Bakir in Gunung Semanggol, Perak in
1934.
As it has been mentioned earlier, due to the lack of documentation on the activities and with whom the young and energetic Imam Musa associated with, we shall continue dis- cussing the life and times of Imam Musa in his beloved homeland of Kompong Cham. What had been preached and practiced by Imam Musa is similar to the approach and practice by the Kaum Muda.
Imam Musa Bin
Ali[5]
Imam
Musa Bin Ali’ wife, Fa Nab (Zainab Binti Mustafa)
At the age of 31 years old, Imam Musa married Miss Fa Nab or Zainab Binti Mustafa. Fa Nab is from Phum Prek Krut, Khum Svay Khleang, Srok Krauch Chmar, Khet Kompong Cham. Prek Krut is a village about five kilometers away from Phum Pœuh, the fam- ous Imam Musa’s natal village. Fa Nab was from an influential family. The marriage re- sulted in nine children, six boys and three girls. Now, Fa Nab lives in the USA with two of her children, Kyusyatillah and Khidir. The other two living children, Khifatullah and Ihsan are in Cambodia.
Islamic
Teachings
Upon
arrival in his village, Ampil, Imam Musa’s distictness was in his dressing.
Usually, a religious man, such as an imam, a khatib or religious teachers in
the whole of Indochina, at that time, had their head shaved and wore a turban
and av Jva (baju Melayu, a Malay long sleeved shirt) as village folks wore
sarong, av jva with either a kopiah (white cap) or black songkok.
The villagefolks who initially welcomed him tried to turn away from him as in their opinion his outlook did not show a learned religious person. He wore trousers, sometimes even shorts, shirts, kept his hair and grew a beard. They despised him to a point that when he felt unsafe, he kept a dog under his house, for his own protection. This again fueled their hatred for him even more so as a dog to them is the dirtiest (najis mughallazah) of all animals.
The
breaking point of the relationship between him and the villagers was in their
daily prayers. Two traditional practices in a prayer by the old folks were the
wiping of their faces or foreheads after the 12th rukun that is after the Salam
and the reading of the qunut as part of the subuh prayer. Both of these
practices were not parts of Imam Musa’s prayer, though he sometimes read the
qunut when and only it was needed.
In
addition to this, Imam Musa started teaching the translation and interpretation
of the holy Quran to his wife’s village folks, men and women, old and young.
These classes were conducted almost every evening between Maghrib and the Isha
prayers. The hadith were also taught in these classes. In the meantime, he
trained those who wanted to pursue their studies. The number of his students
grew as time passed. Only when he felt they were qual- ified, were they allowed
to teach the translation and interpretation of the Quran. And through his
diligence, up to 1970 when the Cambodian civil war started, he managed to train
a handful of them. Some of them obtained scholarships to pursue their religious
education abroad.
His new method of teaching and interpretation of the Quran, which prior to this was thought to be only the domain of special people, was well accepted by many people, from normal village folks to the educated and socially high-ranking personalities. To the normal folks, some of the topics Imam Musa had introduced were unheard of before or contradic- tory to the five tenets of Islam. Imam Musa even taught lessons on economics and politics. I remember him vividly teaching to the village heads who were known as hakim and imam, who felt that their position in the society was threatened.
Following
this, the Muslim community was split into two groups known as Kaum Tua and Kaum
Muda. Imam Musa was at the head of the Kaum Muda. Because of the existence of
both of these groups, the members of the community were literally broken up:
some husbands and wives were separated; some members of the same family did not
speak to one another. Imam Musa and his followers were accused of practicing
deviant Islamic teachings and kufur. All these could happen because everyone
wanted to go to heaven after their death, thus they must practice what they
know to be right.
Despite
all this, religious schools were slowly set up by Imam Musa in villages where
there were enough numbers of his followers. These schools consisted of a few
tables and long wooden benches set up under some houses, especially the imam’s.
In some villages
which
they had access to, classes were conducted in the surau or masjid. Besides
those so-called pondok, the first religious school was built in Phum Khbop,
Khum Svay Khleang in 1968. The building of this school could not be completed
as the Cambodian civil war, or the spill over of the second Vietnam War,
started in 1970.
Some
of the pondok teachers were those who were teachers before; but some others
were given the task by Imam Musa after having attained a certain level of
education from him. As for the religious books, they were brought from
Malaysia, Penang or Kelantan. And as there were not enough copies, the lessons
were hand copied and distributed to various villages.
Imam Musa’s teachings not only spread within the confines of Srok Krauch Chmar but also reverberated along the Mekong River, in the eastern part of Cambodia and in the whole of Indochina, especially in the regions of Saigon and Chaudoc. As the crisis between the two groups, Kaum Tua and Kaum Muda grew, they decided to hold a major debate in 1955. Imam Musa headed the Kaum Muda, and the Kaum Tua was headed by Tuan Hj Ali from Moat Chrouk (Vietnam) assisted by a few other Tuans. This debate was seen more as a competition between those whose sources of knowledge depended on secondary sources (Kaum Tua) against those who relied on the holy Quran and hadith (Kaum Muda).
The
breaking up of families actually happened after this debate where the secondary
sources could not withstand the primary sources of Islamic teaching. And the
effects of this debate also brought about a series of accusations against Imam
Musa, some cases were po- lice cases aimed at discrediting Imam Musa and a
major accusation was one done to eliminate him permanently from the religious
scene in Cambodia. This case was aimed at both Imam Musa and Imam Ahmad India.
They were both expatriated but some months later managed to find their way home
and lived until their painful death at the brutal hands of the Khmer Rouge in
1975. He suffered all his life due to his intention to bring about the change
and introduce dynamism in the teachings of Islam to a community which did not
seem to progress according to the teachings of Islam; besides some Muslim
communities seemed to vegetate all year round.
The Malay-Cam Settlemets in Indochina
National
Education
The
education of the Muslim communities in Cambodia under the leadership of Imam
Musa was beyond just religious education alone. He was now convinced, of his
ideas which he had before he left his home in Phum Ampil, some forty years ago,
that education could potentially bring about mobility to his community.
However, this education has to include national or modern education. Where
modern and religious education is given to both sexes.
Imam
Musa and his closest followers who included Maklong Sah (Aishah binti Wan
Mohamad), Cei Phin @ Po Phin, Hj Sos (Hakim Yusoff), Vadeur Sa and Vangah
Kechik from Phum Prek Krout and Pet Sa (Math Mousa or Musa Bin Ahmad), also
from Prek Krout but worked in Phnom Penh, held a series of discussions on how
to improve the living standard of the Muslim communities. But first they needed
to form a well organised com- munity which they named Sangkum Ly Mousa (I would
translate it as Ly Mousa Solidarity) in 1953. This organisation of Sangkum Ly
Mousa was created ahead of the formation of a national political movement known
as Sangkum Reastr Niyum by Norodom Sihanouk in 1955, «usually translated as
People’s Socialist Community.[6]
The
Sangkum Ly Mousa built in 1955 the first primary school for the national educa-
tion system, which is secular in nature, in the middle of Phum Prek Krout,
where majority of its population are Muslims. The wooden school building, a
block of three class-rooms was built with brute energy of the Muslim community,
starting from cutting wood in the forest to make it into planks; sand and
pebbles collected in the Mekong river, just opposite their houses, and of
course donations from well-to-do individuals. The second block of another three
class-rooms was built later. The Krauch Chmar district education officer, Mr.
Uom Kek, who later became a well-loved headmaster and teacher of the Sangkum Ly
Mousa Primary School, approved the application for the school. He was one of my
beloved teachers.
The
first Sangkum Ly Mousa Primary School teachers were Cham picked by Imam Musa
himself. Only after a short time later, qualified teachers were sent to the
school by the government, all of them native of the district of Krauch Chmar.
Their salaries were paid by the government; and the school was administered
under the education system of Cambodia. Following that success, a few more
primary schools were built by the Sangkum Ly Mousa, one each in the Khum
Kompong Ro, Prek Sandai (Chœutéal Phloueh in Khmer) in Srok Chhlong, Khet
Kratie. Many young Cham children were sent to the school without any more fear
by the parents as it was believed before that sending Cham children (meaning
Muslim) to national schools, the children would become Khmer (meaning not
Muslim of Kufar). In the 1970s many had reached the university level and left
the country for further education overseas.
Economy
As
an individual, Imam Musa was a fisherman, like many others living along the Me-
kong river. He used drifting nets as a means to catch fish. He also had a
medium size motor boat which he hired for transporting goods. He did not own
any piece of farm land like his father did.
For
the community, his economic plan was about to become reality by the year 1970.
But it was too late and just a dream for him and many others. By early 1960’s,
the Sangkum Ly Mousa, built up a fund, Baitulmal (treasury), where a family
member of the Sangkum contribute 800 Riels (around 20USD) per year. Those who
could not afford the sum would go and collect sand or pebbles from the Mekong
river to sell. By 1963 two points of sale had been established, one in Prêk Bak
(srok Krauch Chmar) and the other one was at Chruoy Cham (in Chœutéal Phloueh).
By
late 1960’, the Sangkum Ly Mousa started to buy paddy fields in the village of
Makh, Srê Véal in the district of Prêk Kâk village not far away from Svay
Kléang and on the opposite side of the Mekong River. In the late 1960s, the paddy
fields could produce enough for the yearly need of some 10 teachers. The
quantity of the paddy produced was about 200 thang[7]
per year. The teachers whom benefited from the program were those in Khum Svay
Khleang (in the province of Kompong Cham), Phum Thmei and Kompong Ro (both in
the province of Kratie).
The
money to buy those paddy fields came from contributions of his followers and
do- nations by sympathisers. To the question of why he started the economic
reform very much later? The answer is very simple. First the community was
generally poor. And secondly he believed that if the people did not have the
conviction, and did not understand the importance of collective work, it was
futile to explain the idea to them. And this took many years of his
precious
leadership life. And to carry out the economic reform it had to start from
things that the participants (villagers) understood; as we knew that the people
of the districts were indi- vidual farmers or fishermen and never worked
collectively before. And the process had to go through education first, as what
was being done. And by education it meant that it had to combine religious
education to the modern education which included mathematics, sciences,
history, geography etc… That was the reason why the first national primary
schools were built at the heart of the Muslim community villages of his
followers so that the young found it easy to go to school and parents too felt
secure in sending their children there.
Legacy
of Imam Musa in Indochina
As
mentioned earlier, the Muslims in Indochina were mainly descendants of the
king- dom of Champa. Due to so many reasons, mainly the long process of the
nam-tien, the dis- placed Cham had founded their villages in the kingdom of Cambodia,
including Tayninh and Chaudoc, formerly known as Rong Damrei and Moat Chrouk,
in Khmer[8].
They are also found in Vientiane, Laos.
After
1993, in Cambodia, the Muslims started to build new villag- es in almost every
part of Cambodia in search of better living. The migra- tion from their home
villages to other parts of Cambodia was mainly due to economic reasons. When it
was hard to earn a living in their villages, the people started moving out in
search for a better livelihood elsewhere. This movement of the Cham Muslim
communities within Cambodia could easily be done as they were considered as
part and parcel of the whole Cambodian community. On the contrary, in Vietnam,
since 1975 life does not seem to be that easy.
In
Vietnam after 1975, new land reforms were introduced. The effects are more
predominant in the highlands where other Champa eth- nic communities, such as
the Rade, Cru and the Jerai, live. This culmi- nated in the 2003-04 event where
many met with death and some survived to tell their stories[9].
The Muslim Cham live in the regions of Ho Chi Minh City, An Giang and Tayninh
and the regions known as their ancestor’s lands. In Laos, the Muslim community
is rather small. Their concentration is in Vientiane.
In
Cambodia, after the fall of the Khmer Rouge, every Cambodian, including the
Cham people, started to find their way back to their villages. Upon reaching
their villages they started to rebuild their lives together by picking up bits
and pieces left off after the Khmer Rouge regime. Besides rebuilding their own
family, they concentrated on renovating, and later in some villages, building
new mosques or musallah, where which they im- mediately looked for someone who
could barely read the Qur’an to teach their young. Do- nations poured in. Islam
is important to them as it is believed and history has taught them so, that the
identity of the community survives because of Islam, which differentiate them
from the majority of the population who are mainly Buddhist. Islam is the core
of their un- ity and identity. For the Muslims in Indochina, everything evolves
around the teachings and their practice of Islam. They have started once again
from Zero[10].
Copies of the Qu’ran were needed[11].
Even
though Kaum Muda and Kaum Tua could not be identified in Indochina, espe-
cially in Cambodia, Imam Musa’s students and followers who survived the Pol Pot
regime, still practiced the dynamics of faith propagated by Imam Musa’s Kaum
Muda. Children, whenever and wherever possible, were immediately sent to
schools. And a new breed of young graduates from the Middle East, once again,
brought in the new dynamism in the in- terpretation and application of the
Islamic faith, a trend which has seen the refusal of some parents to send their
children to some Islamic schools.[12]
Conclusion
Imam
Musa was a man of vision. With all his sincerity, he sacrificed his entire life
working for Islamic causes by first improving their education, religious and
modern education. He brought many changes to the Muslim society in Cambodia, in
terms of the under- standing of Islam, the teachings and the practices of
Islam, and most importantly the appli- cation of the Islamic faith.
The
teaching of Islam is not about rituals and blind be- lief but it teaches us to
un- derstand as we all know that there were so many verses in the holy Qu’ran,
which put forward things, ideas, concepts of living in the form of questions.
This world is the bridge to the future. And as an individual, in the words of
his own daughter, Khusyatillah, and I personally believe so aswell, he was a caring person.
This
caringness has brought about unity and solidarity within the community. As a
father and an Imam, he was very honest and truthful. He strongly believed in
himself. He was a role model for so many younger generations who wanted to
emulate him. The faith he taught us has brought the dynamism into the whole
society. He was the envy of many of his contemporaries.
Rererence
Books
and articles:
Cabaton,
Antoine 1906. “Notes sur l’Islam dans l’Indochine française” in Revue du Monde
Musulman, publ. par La Mission Scientifique du Maroc, Paris, Vol.I, No.I, p.
27-49.
Cabaton,
Antoine 1907. “Les Chams musulmans dans l’Indo-Chine française” in Revue du
Monde Musulman, publ. par La Mission Scientifique du Maroc, Paris, Vol.II,
No.VI, p.129-180
Chandler,
David P. 1996, A History of Cambodia. 2nd Edition, Boulder: Westview Press. 288
p.
Ismail
Hussein, P.B. Lafont dan Po Dharma (Penyt.). Mohamad Zain Bin Musa
(Penterjemah). 1995. Dunia Melayu dan Dunia Indocina. Kuala Lumpur: Dewan
Bahasa dan Pustaka.
Joroen
Peeters 1997. Kaum Tuo-Kaum Mudo. Perubahan Religius di Palembang 1821-1942.
Jakarta: INIS. 264 p.
Mohamad
Zain Bin Musa 1990. Contributions à l'histoire du Panduranga (Campa) (la fuite
de Po ci bri). Thesis at the Ecole Pratique des Hautes Etudes, IVth Section at
the Sorbonne, Paris. 267 p.
Mohamad
Zain Bin Musa 1991. “Kehadiran orang Melayu dan orang Cam di Kemboja hingga
awal abad ke XIX” dalam Jebat. No 19. Bangi: UKM. p. 3-13.
Mohamad
Zain Bin Musa 1994. “Masyarakat Melayu-Cam dan Kelantan dilihat dari sudut
agama” in Wari- san Kelantan, No. XIII, Kota Bharu: Perbadanan Muzium Negeri
Kelantan. p. 33-48.
Mohamad
Zain Bin Musa 2004. “Islam as Understood and Practiced by the Muslims in
Indochina” in Isla- miyyat. Jil. 25, No. 1. 2004M/1425 H. Bangi: Universiti
Kebangsaan Malaysia. p. 45-60.
Mohamad
Zain Bin Musa and Nabir Hj Abdullah (Edt.) 2005. Masyarakat Cam Dalam Dunia
Melayu. Bangi: Universiti Kebangsaan Malaysia.
Mohamad
Zain Bin Musa and Nik Hassan Shuhaimi Nik Abd. Rahman 2003. Masyarakat Cam
Sepanjang Zaman. 2003. Kuala Lumpur: Ikatan Ahli-ahli Arkeologi Malaysia.
Mohamad
Zain Bin Musa and Nik Hassan Shuhaimi Nik Abd. Rahman 2006. The Cham Community
Through The Ages. Kuala Lumpur: Ikatan Ahli-ahli Arkeologi Malaysia. 215 p.; 3
maps; 70 Photographs.
Mak
Phoeun 2003. “Notes sur les premiers établissements des Cam et des Malais dans
les provinces de Chau-doc et de Tay-ninh (Sud du Vietnam)”. A chapter in
Péninsule indochinoise et Monde malais (Relations historiques et culturelles).
Po Dharma and Mak Phoeun (Edt.). Kuala Lumpur: Ministry of Culture, Arts and
Tourisme Malaysia dan Ecole Française d’Extrême-Orient. p. 75-98.
Ner,
Marcel, 1941. Les musulmans de l'Indochine française in BEFEO, t. XLI, p.
151-200 + pl. XXI-XXVI, 1 map.
Po
Dharma 1989. “Peranan Kelantan dalam pergerakan Islam du Campa 1833-1834” in
Warisan Kelantan.
No.
VIII. p. 79-88. Kota Baru: Perbadanan Muzium Negeri Kelantan.
Ponchaud,
F. 1977. Cambodge année zéro. Document. Paris: Julliard.
Roff,
William R. 1967. Sejarah surat-surat khabar Melayu. Pulau Penang: Saudara Sdn
Bhd. 41 p.
Roff,
William R. 1967. The Origins of Malay Nationalism. Kuala Lumpur: University of
Malaya Press. XX + 297 p.
Taufik
Abdullah 1971. Schools and Politics: The Kaum Muda Movement in west Sumatra
(1927-1933). Ithaca, N.Y.: Cornell University. 257 p.
Interviews:
A. Aziz Bin Chik
Imam
Musa’s student
Born
in 1944 (63 yrs old), in Phum Prek Krut, Khum Svay Khleang, Srok Krauch Chmar,
Khet Kompong Cham, Cambodia. Former Cambodian Army Officer in the Lon Nol
regime. Now living in Muar, Malaysia.
Fa
Nab (Zainab Binti Mustafa)
Imam
Musa’s wife.
Born
in 1929 (78 yrs old), in Phum Prek Krut, Khum Svay Khleang, Srok Krauch Chmar,
Khet Kompong Cham, Cambodia.
Now
living with her daughter in the USA.
Khusyatillah
Binti Musa
Imam
Musa’s daughter.
Born
in 1959 (48 yrs old), in Phum Prek Krut, Khum Svay Khleang, Srok Krauch Chmar,
Khet Kompong Cham, Cambodia.
Now
living in the USA.
Ly
Imweur
Born
in 1953 (54 yrs old), in Phum Ambil, Khum Pœuh, Srok Krauch Chmar, Khet Kompong
Cham. Imam Musa’s student. Survived the Khmer Rouge regime.
Now,
Entrepreneur, Phnom Penh, Cambodia.
Nasrullah
Bin Ahmad Son of Imam Ahmad India Born in 1973 (36 yrs old)
Keep
very close contact with the family if Ust Azhari, a pondok mate of his father
B. A. (usulluddin) from Al-Azhar university, Egypt (2000) Now living in Cambodia
Hj
Nik Sulaiman Hj Wan Nor
A
follower and student of Imam Musa
Born
in 1947 (60 yrs old), in Phum Prek Krut, Khum Svay Khleang, Srok Krauch Chmar,
Khet Kompong Cham, Cambodia.
Now
living in Nibong Tebal, Pulau Penang, Malaysia.
Hjh
Rafeah Hj Osman
A
follower of Imam Musa and a contemporary of FA Nab
Born
in 1933 (74 yrs old), in Phum Prek Krut, Khum Svay Khleang, Srok Krauch Chmar,
Khet Kompong Cham, Cambodia.
Now living in Kota Bharu, Kelantan, Malaysia.
Zakaryya
Adam
Born
in 1950, in Phum Khpob, Khum Svay Khleang, Srok Krauch Chmar, Khet Kompong
Cham. Imam Musa’s student.
Presently
a politiciaImam Musa and His Family, Phnom Penh, Cambodia.
[1] See Mohamad
Zain Bin Musa 1994.
[2] Pada tahun
1987, Khusyatillah telah pergi ke Bangkok dan dapat mencari rumah
Hj Ismail. Beliau telah meninggal, dan
isterinya pada ketika itu, masih ada. Rumah
Hj Ismail ada dalam 45 minit perjalanan
kereta dari Bangkok. Nama kampungnya
adalah Arun Amarin.
[3] Imam Musa’s
life in Patani and Kelantan is not studied here. It is a subject of
another research at this point of time.
[4] Joroen Peeters
1997.
[5] The three
photographs published here are by Courtesy of Khusyatillah Bt Musa.
[6] D. P. Chandler
1996, A History of Cambodia, p. 188.
[7] 1 thang = 15kg
of rice.
[8] See Mohamad
Zain Bin Musa 1990 and Mak Phœun 2003.
[9] See
www.aitpn.org, www.persecuton.org.
[10] See François
Ponchaud 1977.
[11] See Mohamad
Zain Bin Musa and Nik Hassan Shuhaimi Nik Abd. Rahman 2003,
chapter
7: The cham in Cambodia after the Pol Pot regime.
[12] See chapter 8
of Mohamad Zain Bin Musa and Nik Hassan Shuhaimi Nik Abd.
Rahman 2006.
