CONTRIBUTIONS OF PERANAKAN ARAB ... - Rihlah

CONTRIBUTIONS OF PERANAKAN ARAB INTELLECTUALS IN MALAY LITERATURE AND JOURNALISM:
1900s TO 1960s
FROM HADRAMAUT AND MECCA TO THE MALAY ARCHIPELAGO
A large proportion of the Arab immigrants to this part of the world came from Hadhramaut, Yemen or
Mecca, Saudi Arabia. They had ventured into the lands of Indonesia before Singapore. Among the
earliest to arrive were two rich traders; Syed Mohamed bin Harun Aljunied and his nephew, Syed Omar
bin Ali Aljunied. 1 Both of them went on to be renowned businessmen and were respected by not only
the local community but also the British rulers. Sir Stamford Raffles himself, who arrived in Singapore in
1819, had encouraged the travelers from Arab who were skilled in trades to continue with their
activities in Singapore.
Among the reference books
about the Arab immigrants in the
archipelago.
All rights reserved, KITLV Press,
2002.
Reference about the Al‐Imam
newspaper.
All rights reserved, Pustaka
Antara, 1991.
Along with the Aljunied clan, members from the other clans such as Syed Mohammed Alkaff, Syed Abdul
Rahman Alsagoff and Syed Massim Aljufrie also contributed to the Singapore economy by pioneering the
‘Haj/Pilgrimage Services’ and providing retail services of batik cloth, as well as importing goods from
Saudi Arabia. In addition to those economic activities, they were also involved in the shipping sector,
properties and money lending, which made them well known millionaires. The trading status of the Arab
community in Singapore stood out with the appointment of an Aljunied family member to be a part of
the Board of Trade (established in 1837), which, prior to it, had been controlled only by Europeans. 2
The wealthy Arab community could afford to send their children to study abroad, especially to countries
such as Mecca and Yemen, while the religious people from these Arab countries were brought here to
teach in religious schools all over Malaya. 3 The group of students who come back from overseas are the
ones who went on to hold important positions in the ruling party, other than becoming religious
teachers themselves.
PUBLICATION AS A CATALYST OF ENLIGHTENMENT FOR THE MALAY COMMUNITY
The contributions of the Arab community to the progress of the Singapore economy and to the Malay
community are significantly evident. In the aspect of sharing and dividing (religious alms) assets, the
Arab community is largely generous in nature, as seen in their sponsorship in setting up welfare
organizations, mosques, schools (madrasahs), alongside other public facilities for the local
Malay/Muslim community.

At the beginning of the 20 th century, many Arabs were able to socialize with the Malays. This meant that
the Arabs became largely accepted, to the point where they considered Malaya as their own country, as
avowed by Syeikh Mohd. Salim Al‐Kalali in the newspaper Al‐Imam, 23 rd July 1906: : “ … after we had
drunk the milk and from which our flesh and blood were formed, and from which too had we gotten the
4 5
pleasure of our happiness. Aren’t we indebted to this country and its people?”
This had caused the Arab intellectuals to feel responsible for helping the Malay community, which had
been said to be ‘backward’ compared to the other communities, to progress. They saw the need to set
up a medium for the spread of reformation ideologies and a platform on claims from the British rulers.
Therefore, with the intention of guiding the Malay community, Syed Sheikh Al‐Hadi, along with a few
other Arab intellectuals and Malay reformists, had established the newspaper Al‐Imam (1906 – 1908) as
an outlet in which the Malay community could voice their aspirations.
The emergence of the first reformist Malay newspaper served as an important milestone for the Arab
intellectuals in the evolution of writing pertaining to an Islamic influenced reformation. It was
assimilated into the educated Malays, who began to become aware about Malay literature and the
affairs of the Malay community. Al‐imam also gave rise to a feeling of regret that although the Malay
language is widely used by many Muslims, not many guides or references to the history of Islam had
never been written in the language. 6
Even though Al‐Imam was said to be boring because it was too didactic in discussing the disharmony of
the community, it succeeded in sparking a literary and journalistic phenomenon by introducing serious
thinking into the issue of racial backwardness.
SYED SHEIKH AHMAD AL‐HADI (1867 – 1934)
Syed Sheikh Al‐Hadi was born in Melaka on 22 nd November 1867, and his family was originally from
Hadhramaut, Yemen. He had studied at Al‐Azhar University, a place which influenced him greatly with
the ideas of a well‐known Arab reformist, Muhammad Abduh (1849 – 1905).
Syed Sheikh Ahmad al‐Hadi with his son Syed Alwi
al‐Hadi in childhood.
All rights reserved, Malaysian Sociological Research
Insititute, 1999.
Other than being the first editor of the Al‐Imam newspaper, Syed Sheikh Al‐Hadi also had spearheaded
the publication of the newspaper Al‐Ikhwan (1926 – 1931) which discussed Islamic issues, the
emancipation of women and children’s education. He also set up his own printing company called
Jelutong Press (1927 – 1932) in Pulau Pinang. His other publications; Saudara (1928 – 1941) was directed
towards news and general comments on religion. Syed Sheikh Al‐Hadi was also an advisor to young

journalists Abdul Rahim Kajai and Ahmad bin Mohamed Rashid Talu. Roff (1993) was of the opinion that
the contribution of Syed Al‐Hadi to the realm of writing through this newspaper had brought about a
centre for reformation in thinking, writing and Malay literature from Singapore to Pulau Pinang in the
1920s. 7
Even though his first novel, Hikayat Faridah Hanum (Hikayat Setia Asyik kepada Maashok‐nya) (1926), is
an adaptation from an Egyptian novel, Zainal Abidin Ahmad (Za’ba) (1941) regards him as a Malay
pioneer novelist: “Syed Sheikh’s tales at least point the way for new tales to be written on similar lines
or even on more native lines. He was the first Malay writer in the Peninsula to introduce the novel, and
in consequence the rising generation are taking up story writing, while generally avoiding his
Arabisms…” 8 Literature critic, Yahya Ismail, “… only accepts Hikayat Faridah Hanum as a written piece
that had paved the way in the direction of original Malay novels, not in the form of adaptations or
translations.” 9
Malay readers responded positively to this novel because even though it was in line with a new theme
that was new and creative, it was also tied with older issues about religion and classic literature. This
therefore signified the beginning of an important stage of the spread of modern Malay literature
because the aspect of characterization was based on the real lives of the Muslim community in Egypt.
The popularity of this novel had been extremely encouraging for its writer, therefore spurring more
works from him such as Hikayat Chinta Berahi (1928) and the Mata‐Mata Gelap Rokambol series.
As a religious person, he also wrote religion‐related books, including “Al Tarikh al‐Islami” (1922), “Tafsir
Juz Amma” (1927) and also a few translated books such as “Tafsir Al‐Fatihah” (1928). He was concerned
about the children’s Islamic education, therefore he set up a religious school, Madrasah al‐Ikbal al‐
Islamiyyah (1908) in Singapore, which led to the setting up of Madrasah al‐Mashoor in Penang (1916)
and other religious schools across Malaysia.
It was therefore fitting for Syed Sheikh Al‐Hadi, who passed away on the 20 th of February 1934, to have
his name engraved in the history of Malay writing due to his significant contributions, as testified by Roff
(1993), “… Though in the course of his long and varied career, he (al‐Hadi) became a Shariah lawyer,
educator, merchant and publisher, it was in journalism and literature that he excelled and for which he
is best remembered today. His role in the formation of al‐Imam’s policy has perhaps been over‐
estimated, owing largely to his later reputation as a writer, but there is no question that many of the
most vigorous and out spoken articles in its column came from his pen..” 10
SYED ALWI AL‐HADI (1893 – 1970)
Syed Alwi Al‐Hadi, the son of Syed Sheikh Ahmad Al‐Hadi, was a journalist as well as an editor of the
newspapers Saudara (1930, 1934 – 1935), Warta Malaya (1933) and Lembaga Malaya (1936 – 1941). He
was born in Melaka in the year 1893, was originally given a Malay education in both Riau and Kampong
Gelam School in Singapore. He then proceeded to study in an English school, Victoria Bridge School,
before continuing his studies in Beirut and Syria.

He was not a reformist, but was a supporter of his father’s ideologies. As the editor of the newspaper
Saudara, the readers were given a chance to write in and be published in the column “Halaman Sahabat
Pena (The Penpal Column)” to promote the exchange of ideas as well as gaining knowledge.
The newspaper Saudara had set up a group named Sahabat Pena (7 April 1934), which then went on to
form the Sahabat Pena Malaya (PASPAM) association (11 November 1934), which was aimed at creating
awareness and create a deeper sense of passion for language and literature. This contributed to the
increase in the literacy rate within the Malay community at the time. 11 Its members were encouraged
to read, write and share their readings of the newspaper Saudara with those who could not afford to
buy it. Through this activity, the use of the Malay language became more widespread throughout
Malaya, something desired by Syed Sheikh Al‐Hadi’s father, as written in his Sahabat Pena column, “…to
help the Malay society through language and culture to move towards the direction of being self
assured and a member of a modern Malay‐Muslim community.” 12
Ahmat Adam (1994) summarises that “… Syed Alwi al‐Hadi sees (Sahabat Pena) as a body that was able
to help the Malay people through language and culture to become a community which is self‐assured,
strong and progressive…”. 13 Kamal Shukri (2003) was of the opinion that “… awareness from the
formation of Sahabat Pena and PSPAM had catalyzed the setting up of many other writing organizations
such as Angkatan Sasterawan ’50 (ASAS ’50) and Lembaga Bahasa Melayu Singapura (Singapore Malay
Language Board) to improve the writing quality and to expand the Malay language and its literature
among the local community..” 14
As a lover of the Malay language and culture, Syed Alwi Al‐Hadi also had written a few books, including
Adat Resam dan Adat Istiadat Melayu (1960) (the first book that was published about the customary
behavior and laws of the Malay community) as well as Panduan Meshuarat (1956) and Panduan Berucap
(1963).
SYED HUSSIEN ALI ALSAGOFF (1903 – 1976)
Among the works of Syed Alwi al‐Hadi.
All rights reserved, Dewan Bahasa dan Pustaka, 1960.
The 1920 era witnessed a continuation of the importance of the role of the Arab intellectuals in the
Malay publishing and writing sector. Looking at their achievements in Singapore at that time, Turnbull
(2009) reviews that “… during the 1930s Singapore’s Malay‐language press was controlled by the Arab
community. The Alsagoff family launched the Warta Malaya, which was published daily from 1930 to
1941 and initially edited by Onn bin Jaafar. In 1934, Onn with Arab financial backing founded and edited
Lembaga Malaya, which was published in Singapore until 1937, after which it moved to Johor Bahru…”

15 Roff (2009) estimated that between the years 1925 to 1939, as many as 16 Malay newspapers were
led by the Arabs. 16
When talking about the Malay newspaper, the name Syed Hussain Ali Alsagoff, the manager of Anglo‐
Asiatic Press (1930) and Warta Malaya Press Limited (1934) as well as the founder of Warta Malaya, is
bound to be mentioned. He was born in Mecca in October 1903 and migrated to Singapore at the age of
seven. Obtaining his Arab, Malay and English education from Madrasah Alsagoff and Raffles Institution,
he was highly capable and worthy of holding important positions such as head author of the published
newspapers run by his company: Warta Malaya (1938 – 1941), Warta Ahad (1935) and Warta Jenaka
(1936)
Syed Hussein Ali Alsagoff in Malay / Muslim Activists in Singapore.
All rights reserved, Persatuan Wartawan Melayu Singapura, 1997.
Warta Malaya (January 1930 to 1941), which aimed to bring back the power of Malays in politics, had
supported the motion that Malays were to be given a spot in the ruling party. According to Samat Buang
(1993), “… Malays look at the establishment of this newspaper as breaking new grounds as it was the
first newspaper free from the influence of the English colonials…” 17
Contributions of the newspaper Warta Malaya is recorded.
All rights reserved, Universiti Kebangsaan Malaysia, 1979.
The rivalry between the newspaper and the magazine was great even then, and the use of the
journalistic language became a personal affair. Each came up with its own forms of terminology to
modernize the Malay language through its publications. This variation in language only served to
confuse the readers, and through the initiative of the newspaper Warta Malaya, a few known
journalists, Za’ba being one of them, had come up with a list of terminologies as an effort to standardize
translations from foreign languages into Malay. Terminologies such as ‘kapal perang penjelajah’ for
destroyer, ‘tetuang udara’ for radio, ‘kereta kebal’ for tank and many others were derived from this
list. 18

The relationship among Malay journalists was strengthened with Warta Malaya hosting their first
meeting in Singapore in mid‐1938. Even though this congress was not successful in setting up an
organization for journalists, it provided a platform for Malay journalists to meet and exchange thoughts
and ideas. 19
At the same time, the Syed Hussain Ali Alsagoff’s publishing company, Warta Malaya Limited Press, also
published the written works translated from English to Malay (or vice versa) and had started to earn
money from binding works of religious books besides printing of newspapers. 20
The arrival of the Japanese ended the publishing of Warta Malaya. Syed Hussian Ali Alsagoff then served
at Qalam Press Limited (1953) before being involved in the publishing of the newspaper Melayu
Semenanjung (1958) and the magazine Lembaga Islam, published by S.I.O. Alsagoff. His wide range of
experience helped him become a mentor to the younger journalists and “… the product of his guidance
and teachings from his previous publications succeeded in creating many renowned Malay journalists in
the future. Many also felt that it was honorable to hold so many important positions in the development
of the Malay language and in the government…”. 21
To show his appreciation for the contributions of Syed Hussein Ali Alsagoff to Malay writing, the Sultan
of Johor at the time, Major General Sir Ibrahim had bestowed on him a position in the Royal Malay
Writing Committee of Johor. 22 Syed Hussein Ali Alsagoff, who was affectionately known as “Teacher”,
passed away in Mecca in the year 1976.
SYED ABDULLAH BIN ABDUL HAMID AL‐EDRUS (AHMAD LUTFI) (1911 – 1969)
Syed Abdullah bin Abdul Hamid al‐Edrus, or better known as Ahmad Lutfi, was born on 11 th July 1911 in
Banjarmasin, Indonesia, and was the owner of the printing company Qalam Press Limited. Qalam Press
Limited was the printing company that was the most productive in publishing different genres of Malay
writing in the final years of the 1940s. Ahmad Lutfi felt encouraged to come to Singapore, which was the
centre for newspapers, communication and Malay intellectuals at the time. He started out as a trainer
for arranging letters, and during the time in which he was the editor at the newspaper Warta Malaya,
he studied the techniques of writing and publishing in depth through the guidance of veteran journalists
such as Abdul Rahim Kajai, Dato’ Onn Jaafar, Syed Alwi Al‐Hadi and Ishak Haji Muhammad.
Ahmad Lutfi’s picture in Malay / Muslim Activists in Singapore.
All rights reserved, Persatuan Wartawan Melayu Singapura, 1997.
As he was constantly up to date with the current affairs, Ahmad Lutfi addressed the problem of
disharmony in the community through his written works, using pseudonyms such as “al‐Edrus” and

“Cemeti al‐Farouk”. He was said to be a prolific novelist, who produced 24 novels between the years
1948 to 1951. 23
Ahmad Lutfi was regarded as an intelligent writer and a publisher for using contemporary issues in his
works, such as the one entitled Malayan Union (1946), which was written during the time when the
issues of the Malayan Union were hotly discussed. He also pleased his readers by choosing sensational
themes, which managed to increase the sales of the publication.
Some of his erotic works, which were published repeatedly in a short span of time, had become targets
for critics, for example Geylang Serai Karam (1949) and Pelayan (1949), which were based on real
events that took place in the local community.
However, in his works, Ahmad Lutfi also managed to insert elements of religion, put across in the form
of lectures and direct critique of characters which had crossed the boundaries of Eastern morals and
culture. This was done with the intention of improving the character of the readers, even though two of
his novels, Janda (1949) and Empat Kali Haram (1949) were banned by the Johor Muslim jurist, Syed
Alwi bin Tahir al‐Hadad due to their questionable themes. 24
Ahmad Lutfi had also written novels with patriotic as well as general themes, such as Bangkai Bernyawa
(1949) and two guidebooks on writing; Surat Menyurat Jawi (1958) and Surat Menyurat Rumi (1960).
Shahrom Hussein (1963), however, was of the opinion that “… Ahmad Lutfi was a writer, manager and
owner of a newspaper company and was reputed as a renowned journalist, critic and a man of Islamic
culture. He was also a great thinker which contributed greatly to the development of the Malay
language and literature in the final years of the 20 th century…” 25
Ahmad Lutfi also established a monthly magazine, Qalam (1950 – 1968), which used Arabic scripture. It’s
contents included themes of religion, culture, literature as well as politics and the use of Jawi, which was
beginning to become more prominent in the Malay reading community. His other publications include
the Warta Masyarakat (1954) newspaper, Warta (1953 – 1955), and Kanak‐kanak (1953), a rather short‐
lived magazine.
The magazine Aneka (1954 – 1959), which was created for the purpose of recreation, was also well
received. According to Kartini Saparudin (2009), “… due to its popularity, Aneka Warna managed to save
Qalam Press from financial troubles. These financial troubles were incurred due to a political
disagreement with Tengku Abdul Rahman. The editor, al‐Edrus or known by his pen name Ahmad Lutfi
reacted critically to the Tengku burning copies of Warta Masyarakat and Qalam in Johor Bahru (both his
productions) by writing an angry piece in a December 1953 issue. He had to close his newspapers as a
result Aneka Warna saved Qalam Press…” 26
Ahmad Lutfi, using his pen name, ‘Cemeti al‐Farouk’, was distinctly critical in addressing the Malay Islam
community’s social issues. He talked about the disharmony in the community and argued against those
who believe in the “wrong practices” through the magazine Qalam. As a preacher, using the name al‐

Edrus, he wrote a number of religious books: Cerita‐cerita Sejarah (1958) and Sejarah Ringkas Nabi
Muhammad (1959). These books were published, but not well received.
Ahmad Lutfi’s written works were all valued by Taib Samat (2002) as “… looking as though Ahmad Lutfi
had continued Syed Skeikh al‐Hadi’s efforts in publishing adaptation novels which were centred mainly
around romantic themes. Novels such as these were easily marketable. There are similarities in Ahmad
Lutfi’s and Syed Syeikh al‐Hadi’s intention. The possibility that Ahmad Lutfi had modeled himself after
Syed Sheikh Al‐Hadi in his struggle in the world of Malay literature cannot be completely dismissed...” 27
Ahmad Lutfi’s struggles were recorded in a book.
All rights reserved, Dewan Bahasa dan Pustaka, 2002.
Ahmad Lutfi passed away on the 20 th of October 1969 and Qalam Press Limited was forced to close
down.
SYED OMAR ABDUL RAHMAN ALSAGOFF (1932 – 1991)
Another intellectual who was actively involved in Malay literature after World War II was Syed Omar bin
Abdul Rahman Alsagoff. He was born in Singapore on the 8 th of October 1932, and educated in
Madrasah Aljunied, Monk’s Hill School and Victoria School in Singapore.
Syed Omar Alsagoff’s picture in Malay /Muslim activists in Singapore.
All rights reserved, Persatuan Wartawan Melayu Singapura, 1997.
In the beginning, he was involved in the political sector and was elected as Vice President of the Social
Liberal Party. However, his interests diverted to literature after losing in the General Council Elections in
the year 1957. Syed Muhd. Khairudin (2009) wrote; “… Umar was, however, more known for his
contribution to literary efforts. His own house at Number 16 Nassim Road, Singapore, became an
established meeting place for literary activists and organizations in the 1950s and 1960s. Amongst these
organizations were Persatuan Penerbit‐Penerbit Melayu (Association of Malay Publishers), ASAS 50 and
the Majlis Pelajaran Melayu (Malay Education Council, also known as the MEC)…” 28

In the era of the 1950s, the Malay community in Singapore witnessed a significant increase in activities
such as writing and culture, as well as religion and politics. This helped to define Singapore as a centre
for literature related activities, and this helped to hone the creative talents in Malaya, as proven by the
establishment of many writing organizations at the time. Through organizations like these, Syed Omar
contributed his assets, time and energy as an intellectual who also had a position in the Dewan
Peniagaaan Melayu (Malay Chamber of Commerce). He was also made the treasurer in a few writing
organizations and constantly helps to fund their activities.
Also stemming from his interest in Malay literature and its culture, he set up a printing company; Geliga
Press (1956), which published textbooks, magazines, comics and novels written by Singaporean writers
such as Buyong Adil, Mahmud Ahmad and members of ASAS ’50 including Hamzah Hussein, Abdullah
Hussein and Masuri S. N. Geliga Press was regarded as a leading firm in Singapore, which was well
known in the Malay‐Indonesia literary scene in the era.
The recreational magazine which was also published by Geliga Press was evidently extremely popular
among the Malay community, as explained by Kartini Saparudin (2009): “… The more popular men’s
magazines in the 1950s were “Aneka Warna”, “Asmara”, “Album Asmara” and “Album Bintang”. Syed
Omar Alsagof published “Album Asmara” on behalf of Geliga Publication bureau (at 430 Orchard Road).
This was a yearly edition for “Asmara”. “Album Asmara” saw its inaugural print in 1955 and its final print
in 1959…” 29
This philanthropist, who also actively took part in community activities, passed away on the 9 th of May
1991.
SUMMARY
After World War II, the younger generation from the Arab community had accepted Malaya as their own
country. However, this had caused the appreciation of the original Arab culture to erode slowly in their
midst. A large portion of them regarded themselves as Malays and were more comfortable speaking
Malay as well as living the Malay way of life. It was made even more special when the local Malay
community started to trust them and respect them as leaders due to the kind‐heartedness and
intelligence of the Arab “peranakan” community.
References about Arab immigrants in the archipelago.
All rights reserved, Brill, 2009.
Their contribution in cultivating insight, intellect and critical thinking in Malays had increased the literacy
rate and had brought about interest in the socio‐political field among the local Malays.

Therefore, for six decades, the community of Arab intellectuals had widened the landscape of Malay
literature by delving into the realms of publishing, writing and reading. Other than creating a platform
in which Malays are able to voice their opinions, news coverage and documenting a record of Malay
issues, their role in introducing a new way of thinking and a modern way of writing can never be
disputed, and the history had proven it.
Indeed the Malays in Malaya are heavily indebted to the “peranakan” Arab traders and intellectuals for
their numerous contributions.
ENDNOTES
1. Turnbull, C. M. (2009), p. 34.
2. Lim Lu Sia. (1987), p. 23.
3. Roff, William R. (1964, November), p. 82.
4. Abdullah bin Haji Jaafar. (1985), p. 86.
5. Sheikh (Syed) Mohd. Salim Al‐Kalali is the companion of Syed Hadi Al Sheikh Ahmad and Sheikh
Tahir Jalaludin, who organize and support the publication of Al‐Imam. They are called "Young
People" (Kaum Muda) and actively disseminate new understanding about Islam. Al‐Imam was
published in Jawi, and 31 publications were released from July 23, 1906 until December 1908 in
Singapore. According to Proudfoot, Al‐Imam was printed as many as 5000 copies, the highest
amount of printings the Malay press had ever achieved before World War Two.
6. Khoo Kay Kim. (1980), p. 12
7. Roff, William R. (1993), p. 82.
8. Zainal Abidin Ahmad. (1941, October), p. 262.
9. Sejarah Kesusasteraan Melayu. (2006), p. 138.
10. Roff, William R. , op. cit., p. 63.
11. Li Chuan Siu. (1978), p. 80.
12. Kamal Shukri Abdullah Sani. (2003), p. 150.
13. Ahmat Adam. (1994), p. 53

14. Kamal Shukri Abdullah Sani, op. cit., p.148
15. Turnbull, C. M., op. cit., p. 154.
16. Roff, William R. (2009), p. 197
17. Samat Buang. (1993), p. 43
18. Li Chuan Siu. (1978), p.101
19. Li Chuan Siu., op. cit., p.101
20. Zulkipli Mahmud. (1979), p. 4
21. Aktivis Melayu/Islam di Singapura. (1997), p. 404.
22. Aktivis Melayu/Islam di Singapura, op. cit., p. 406.
23. Ismail Hussein. (1959, November), p. 547.
24. Talib Samat. (2002), p.13.
25. Shahrom Hussain, (1963), p. 271.
26. Kartini Saparudin. (2009, Januari), p. 29.
27. Talib Samat, op. cit., p. 6‐7
28. Syed Muhd Khairudin Aljunied. (2009), p. 240.
29. Kartini Saparudin, op. cit., p. 29.
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Call no.: 899.23008104 LI
17. Lim, L. S. (1987). The Arabs of Singapore: A sociographic study of their place in the Muslim and
Malay world of Singapore. Singapore: Academic Exercise, Department of Sociology, National
University of Singapore.
18. Makepeace, W., et. al. (Ed.) (1921). One hundred years of Singapore (Vol. 1 & 2). London: John
Murray.
Call No.: RSING 959.51 MAK
19. Men of property: The enterprising Alsagoffs of Singapore. (1992). In Singapore days of old: A
special commemorative history of Singapore published on the 10th anniversary of Singapore
Tatler (pp. 56‐57). Hong Kong: Illustrated Magazine Pub.
Call No.: RSING 959.57 SIN
20. Mohamed Saleeh Rohamad. (2005). Pencerekaan dalam novel sejarah. Kuala Lumpur: Penerbit
Universiti Malaya.
Call no.: 899.28309 MOH
21. Nik Ahmad Nik Hassan. (1963). The Malay press. Journal of the Malaysian Branch Royal Asiatic
Society, 36 (201), 37‐61.
Call no.: RSEA 959.5 JMBRAS

22. Philanthrophic calls: The pioneering Aljunieds. (1992). In: Singapore days of old: A special
commemorative history of Singapore published on the 10th anniversary of Singapore Tatler (pp.
54‐55). Hong Kong: Illustrated Magazine Pub.
Call No.: RSING 959.57 SIN
23. Proudfoot, I. (1992). Early Malay printed books: A provisional account of materials published in
the Singapore‐Malaysia area up to 1920. Kuala Lumpur: Academy of Malay Studies and the
Library, University of Malaya.
Call no.: R SING q015.5957 PRO
24. Roff, W. R. (1964). The Malayo Muslim world of Singapore at the close of the nineteenth
century. Journal of Asian Studies, (XXIV)1, 75‐90.
Call no.: 950.05 FEQ
25. Roff, W. R. (1967). Sejarah surat2 khabar Melayu. Pulau Pinang: Saudara Sinaran Berhad.
Call no.: R CLOS 079.595 ROF
26. Roff, W. R. (1993). The origins of Malay nationalism (2nd ed.). Kuala Lumpur:
Oxford University Press.
Call no: 320.54 ROF
27. Roff, W. R. (2002). Murder as an aid to social history: The Arabs in Singapore in the early
twentieth century. In H. de Jonge & N.J.G. Kaptein (Eds.), Transcending borders: Arabs, politics,
trade and Islam in Southeast Asia (pp. 91‐108). Leiden: KITLV Press.
Call no.: R SING 305.8927059 TRA
28. Roff, W. R. (2009). In and outs of Hadhrami journalism in Malaya, 1900‐1941: assimilation or
identity maintenance? In Ahmed Ibrahim Abushouk and Hassan Ahmed Ibrahim, Hadhrami
diaspora in Southeast Asia: identity maintenance or assimilation? (pp. 191‐204). Leiden: Brill.
Call no.: R SEA 305.89275335 HAD
29. Samat Buang. (1993). Perkembangan akhbar dan majalah (1901‐1925). In Pelita Bahasa (pp.
38‐41). Kuala Lumpur: Dewan Bahasa dan Pustaka.
Call no.: R q499.23005 PB
30. Sejarah kesusasteraan Melayu (2006). Diselenggarakan oleh Safian Hussain, Mohd. Thani
Ahmad, Johan Jaaffar. Kuala Lumpur: Dewan Bahasa dan Pustaka.
Call no.: 899.230009 SEJ
31. Shahrom Hussain. (1963). Antara pengarang‐pengarang novel Melayu dan karyanya.
Singapura: Pustaka Melayu.
Call no.: R 899.23009303 SHA

32. Sohaimi Abdul Aziz. (2003). Syed Syeikh al‐Hadi: Cendekia dan sasterawan ulung. Pulau Pinang;
Penerbit Universiti Sains Malaysia.
Call no.: 899.28092 SYE
33. Syed Alwi bin Sheikh Al‐Hadi. (1960). Adat resam Melayu dan adat istiadat. Kuala Lumpur:
Dewan Bahasa dan Pustaka.
Call no.: R CA 390.09595 HAD
34. Syed Muhd. Khairudin Aljunied. (2007). The role of Hadramis in post‐Second World War
Singapore – A reinterpretation. Immigrants & Minorities (25)2,163‐183.
35. Syed Muhd. Khairudin Aljunied. (2009). Hadhramis within Malay activism: The role of Al‐
Saqqaf(s) in post‐war Singapore (1945‐1965). In Ahmed Ibrahim Abushouk and Hassan Ahmed
Ibrahim (Eds.), Hadhrami Diaspora in Southeast Asia: Identity maintenance or assimilation (pp.
225‐243). Leiden: Brill
Call no.: R SEA 305.89275335 HAD
36. Talib, Ameen Ali. (1995). Hadramis in Singapore. Retrieved October 12, 2009, from www.al‐
bab.com/bys/articles/talib95.htm
37. Talib Samat. (2002). Ahmad Lutfi; penulis, penerbit dan pendakwah. Kuala Lumpur: Dewan
Bahasa dan Pustaka.
Call no.: 899.28092 TAL
38. Trekker, P. (1995). The Arab pioneers of Singapore. Beam: Official magazine of the British
European Association, November, 10‐11.
Call no. R SEA q052 BEA
39. Turnbull, C. M. (1977). A History of Singapore, 1819‐1975. Kuala Lumpur: Oxford University
Press.
Call no.: SING 959.57 TUR
40. Turnbull, C. M. (2009). A History of modern Singapore, 1819‐2005. Singapore: National
University of Singapore Press.
Call no.: SING 959.57 TUR
41. Ungku Maimunah Mohd. Tahir. (1987) Modern Malay literary culture: A historical perspective.
Singapore: ISEAS.
Call no.: 899.24009305 MAI

42. Yahaya Ismail. (1974). Syed Sheikh Al‐Hadi: Pembuka zaman baru dalam bidang novel. Dewan
Bahasa (18), November, 549‐576.
Call no.: R SEA 499.23 DB
43. Zainal Abidin Ahmad. (1941). Modern development of Malay literature. Journal of the Malayan
Branch of the Royal Society (19) 2, 244‐250.
Call no.: R SEA 959.5 JMBRAS
Also published in:
Abdullah Hussain. (2000). Pendeta Za’ba dalam kenangan (pp. 242‐270). Kuala Lumpur: Dewan
Bahasa dan Pustaka.
Call no.: 499.2800924 ABD
44. Zulkipli bin Mahmud. (1979). Warta Malaya: Penyambung lidah bangsa Melayu. Bangi: Jabatan
Sejarah, Universiti Kebangsaan Malaysia.
Call no.: R 079.595 ZUL