Getting to Know Kyai Haji Ajengan Ahmad Sanusi: A Traditional Kyai Figure from West Java (Part 3)
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| Kyai Haji Ajengan Ahmad Sanusi, A Traditional Kyai Figure from West Java, Indonesia (Special Document sukabumiNews) |
Getting to Know the Sarekat Islam
During his stay in Mecca, in addition to studying and
deepening his religious knowledge, Haji Ahmad Sanusi began to become acquainted
with political issues. His foray into this field began with a meeting with Haji
Abdul Muluk in 1913. On that occasion, Haji Abdul Muluk showed him the statutes
(statutes) of the Sarekat Islam (SI) and invited him to join the organization.
Haji Ahmad Sanusi agreed to join.
His involvement in politics became clearer in 1914
when an anonymous letter discrediting SI was circulated in Mecca. The letter,
among other things, stated that SI was not actually an Islamic organization.
This letter caused unrest among Indonesian pilgrims. As a member of SI, Ahmad
Sanusi felt called to the cause. He then wrote a book, titled
"Nahratoe'ddharham," which exposed the virtues of SI. He sent the
draft to Kyai Haji Muhammad Bisri from Cicurug, among others. (14)
In addition to writing books, Haji Ahmad Sanusi also
engaged in debates with several clerics who disliked the Islamic Movement (SI).
On that occasion, the debates not only concerned the Islamic Movement, but also
issues of belief and sect, as he had done when confronting Ahmadiyya clerics.
(15)
In July 1915, Haji Ahmad Sanusi returned to Cantayan
and assisted his father in teaching the students at the Islamic boarding
school. His teaching style and explanation of the issues presented to him
proved very easy to understand. His religious gatherings quickly attracted
public attention, as they addressed not only ideal religious issues as outlined
in the Quran and Hadith, but also issues faced by the community in everyday
practice.
That same year, Haji Ahmad Sanusi was asked by Haji
Sirod, President of the local SI in Sukabumi, to become an advisor to the SI.
He granted the request, but with several conditions. He urged the members of
the SI to further improve their Islamic studies.
The local SI diligently implemented its goal of
helping its members improve their business skills by providing capital loans
drawn from contributions. He specifically requested that the Sl members'
contributions not be entirely handed over to the central leadership but that
half be deposited in the local Sl treasury for the purpose of collecting and
providing assistance.
However, he did not remain in the Sl for long. He
resigned on the grounds that he no longer understood the activities of SI. In
addition, he also saw that what was proposed as a prerequisite for his
involvement in Sl was not being fulfilled. It turned out that all the
contribution money was still handed over to the center. (16) Despite this, he
still often kept in touch with SI through his students who were members of the
organization. He was also often invited to Sl's open meetings. (17)
Perhaps because of this relationship, many believed
Ahmad Sanusi was still a member of the Islamic State. Among those who held this
view were West Priangan regional officials. Therefore, when the Sl Afdeling B
incident occurred in 1919, (18) he was one of the kyai considered involved in
the case. He was even accused of harboring Kyai Adra'i, a key figure in
Afdeling B, who was still a fugitive at the time. Lacking strong evidence, he
was released. (19)
Shortly after the incident, Haji Ahmad Sanusi
established an Islamic boarding school in Kampung Genteng, approximately ten
kilometers from the Cantayan Islamic Boarding School. In this new location, in
addition to conducting halaqah (Islamic boarding school) teaching, he also
developed a madrasah (Islamic school) whose curriculum he had pioneered while
teaching at his father's Islamic boarding school. Therefore, since the early
1920s, he has been known not only as Ajengan Cantayan but also as Ajengan Genteng.
(20) [Continued]
*Ibid
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