Kitab kuning Revisited An Enquiry into Yellow Books Online By RODIGER LouLKER (University of Vienna) Abstract: An important corpus of Islamic literature in Indonesia is the ‘yellow books” or ‘tat kuning used at Islamic boarding schoals (pesaniren). Most of these books are Arabic language originals, some of them translated in languages ofthe Indo-Malayan archipelago. Some of the books are written in these languages, neglected up to now is research on the ‘wansformation ofthis kind of Islamic literature through the Infemet, Ths article explores the possible perspectives of research, Keywords: kitab tuning. pesantren, Indonesia, Islamie knowledge, Intemet Contact: rediger-lohlker@univie.se.at One of the specific phenomena of Indonesian Islam and the culture of pesantven is less researched than other aspects of Indonesian Islam: the corpus of kitab uning, books used in Islamic boarding schools called pesamiren (in Arabie script fesantrin), This is nota full-blown analysis ofthe phenomenon. Iti a stocktaking that includes ideas about agendas for research." In Western academia few researchers have published on of yellow books’ in Indonesia, there are — for evident reasons ~ more studies. Since the Malayo- Indonesian archipelago is one ofthe underresearched fields in Islamic Studies, a reappraisal of these publications and the inclusion of further material is needed, ‘The material needed is available on the Web. Our study gives a preliminary view of this under-researched field In non-Indonesian academia, the main researcher on kitab kuning has been Martin van Bruinessen with his groundbreaking articles. Among the Indonesian researchers relevant for the study of Kitab kuning are ~ among others ~ Husein Muhammad or Masdar F. Mas‘udi with their critical views (see below). Other studies discuss the function of kitab kuning in the Islamic educational system in Indonesia, e. g., as an expression of the leaming culture in Islamic boarding schools (pesantren). The use of kitab kuning as a reaction to globalization (Hilmi 2013) or promoting religious tolerance (Ariadi 2020) is described. By some authors the role of kitab kuning in pesantren education is seen as seriously threatened (c.g. Ritonga 2020). Regarding the structure of van Bruinessen’s research, we have to mention his reference to older authors without reflecting about the colonial frameworks of these writers (ef. below). Nevertheless, for the sake of brevity, we will focus on "Thanks to the anonymous reviewer and his insightful remarks.190 R, Lohiker the views of van Bruinessen (van Bruinessen 1990, 1994, 1995, 2020) asthe state of art of the Western academia? The basic information about kitab Auning is according to him: Kitab kuning. “yellow books,” is the name by which the Arabic textbooks and works of reference studied in Indonesian pesarren, Islamic religious boarding schools, are ‘commonly known. Occasionally the Arabic equivalent [..]s also used. The origin ‘of the term i not entirely clear. but it probably’ refers to the colour and quality of the paper of cheap Eeyptian mass-produced prints. By extension the term also refers to ‘the entire curriculum and the didactic methods ofthe traditional pesantren, especially as contrasted with that of reformist Muslim school, in which the textbooks used (sometimes called buku putih, “white books") are typically in modem Indonesian ‘and employ a differen systematic in presenting thelr subject matter.” (van Bruines- sen 2020: 104) Essential for the study of figh as the core discipline ofthe kitab huning curriculum are Arabie grammar and its disciplines. The literature studied dates from the 13th or lath centuries that are memorized in classical style, esp. the Ajurrumivya and the Alfiyya’. “Although more modem textbooks are availabe, these classies are deemed the most appropriate preparation for studying figh and the other dis- ciplines in the euriculum.” (van Bruinessen 2020: 104). Contrary to the assump- tion of van Bruinessen on the earlier period, an averview of the books presented via the Intemet by pesantren shows that there are now some modern books used al pesantren for teaching Arabic. In an overview of a collection of kitab fuming van Bruinessen (1990: 229) reports the following distribution of languages in these 905 works inthis collee- tion: ~ around $00 works or $8% are in Arabic, ~ around 200 works 022% are in Maly around 120 works 13% are in Javanese, ~ around 38 works oF 4% aren Sundanese around 25 works oF 25% are in Madurese around 20 works oF 2% ae in Indonesian, ~ $ works oF 0.5% are in Achebnese. According tothe subject matter, these works can be roughly classified into cate- ‘gories. The major categories are 2 We are leaving out the Muhammadiyyah pesanren and the books taught in these Schools. The use of tab kuning in pesanren outside of lava is another — neglected — [part of the field of research (ct: Rasyidin 2017 for a ease study from Sumatra). A compendium of Arabic syntax by AbO ‘Abd Allah alSanhajt(d. 1324 CE), + A.compendium of naw (grammar) and sarf morphology) by Ibn Malik (d. 1274 CE}: both books are intentionally downloaded (Ianuary 16, 2022) ftom a website offering Kitab kung: 1 am following this approach for the other books of fab tuning mentioned.Kitab faning Revisited 191 Jurisprudence (igh) 20%, = doctrine (agi, us addin) 17%, traditional Arabic grammar (nal, sar bakigha) 12% hadith collections 8%, mysticism /tasavvuf fariga) 1%, ~maraliy (akhlag) 6% - collections of prayers and invocation, Islamic magie (i wird, mylarrabat) SY — texts in praise ofthe prophets and saints (gisasal-anbiv. mavlid, manigib ec.) 6a ‘This assessment is really to be regarded as very rough since we do not have data fon the size of the works (the number of volumes and the number of pages are differing), the place of the works in the curriculum of the pesanuren and the role of the works beyond the context of the pesantren, The books were collected to represent the available books printed in Arabic seript from the publishers and bookshops in Jakarta. Bogor, Bandung, Purwo- kerto, Semarang, Surabaya, Banda Acch, Medan, Pontianak, Banjarmasin, Amun- tai, Singapore, Kuala Lumpur, Georgetown (Penang), Kota Bharu, and Patani (Southern Thailand) (van Bruinessen 1990: 227° ‘The curriculum of kitab kuning is dominated by Shafite figh For beginners this may mean studying Safina’ al-najah as a primer of the obligations of a believer and matters of doctrine. This book was written by a nineteenth-century scholar from Batavia as a commentary of al-Ghéya wa-l-tagrib by Aba Suja ale Isfahant (4.1197 CE). A more extensive commentary ofthe work of Abi Sua is Fath al-qartb of Von Qasim al-Ghazzt (A, 1512 CE) and the glosses on this text by Ibrahim al-Bajari (4. 1860 CE). Widely used is also another group of works con- sisting of al-Nawawi's(d. 1277/78 CE) Minhaj aptalibin war umdat al-magsin with the commentaries of Jalal al-Din al-Mabalit (. 1460 CE), Zakariya’ al- AnsiiT (4, 1520 CE). Ibn Hajar al-Haytamt (d, 1565/6), and Shams al-Din al- Ramil (d. 1595/96). Later (super-)commentaries on these works could be added, “The most recent major addition to the curriculum that is widely used nowadays is Sayyid al-Bakst Shata's(d. 1893) / amar ai-sal’bin with a commentary on an older ‘much studied work, Zayn al-Din alMalibas(d. .975/1867) Fath al-mubin.” (van Bruinessen 2020: 104) According to van Bruinessen doctrine ( agida) and Sufism (casawwuf) play a minor role in the curriculum. Advanced students may study Inna ulitm al-din by ‘Aba Hamid al-Ghazalt (4, 1111 CE) or al-Malibart’s Hiya al-adhkiya “The text that may have made the strongest contribution to shaping the subculture of the pesantren world is al-Zamdjt’s (d. 602/1223) Ta fim al-muta allim, on the proper attitude to be cultivated in the search of knowledge.” (van Bruinessen 2020: 104) Some authors are put on the index and not taught at pesantren, e. ., £ For more details on these prints ef. the article by van Bruinessen, © For recent developments in this fild ef. Loblker 2021192 R. Lohlker Ibn Taymiyya who was read by hyais but concealed from the eyes ofthe students Works of the wadar al-wyitd tradition were to some extent absent from the curriculum duc tothe checkered history ofthis tradition in Southeast Asia. The works of this tradition considered as part of the ‘sober’ aspect are sill accepted. ‘The teachings of other authors like those of Fans (1. second half 6th century CE) (ef. Atas 1966) or Shams al-Din al-Sumatrat (cf. Nasir 2019) are not part of the regular curriculum of pesanuren but there is still “a market for such writings.” (Nasir 2019: 6, Fn. 18)” Thus, the influence of this tradition in contemporary Southeast Asia should not be neglected This overview may give an impression of the state of art before the advent of the Internet, The idea that this collection isthe only authoritative source for under- standing kitab kuning may be regarded as an outcome ofthe (post-}colonial sit ation of Indonesia and the — benevolent ~ views of a Westem researcher who collected this authoritative library of books and defines what kitab kuning means. Although van Bruinessen refers to the luminaries of colonial Southeast Asia like LL, W, C. Van den Berg or Christian Snouck Hurgronje without contextualizing their work and the colonial framework (ef. van Bruinessen 1994), there is much information to be gleaned from his groundbreaking research. ‘The literature and practice of kitab kuning is passing through a process of deconstruction (dekonsiruks), reconstruction (rekonstruks!), contextualization (Kontextualisas). and desacralization (desakralisas) (Samatan 2011), thus allow- ing for new approaches to the Islamic heritage. Simply enumerating the works and categorizing tends o ignore this dynamic. ‘Van Bruinessen also described some developments in the 20* century, making a distinction between three categories: “The frst consist of translations, usually with extensive commentaries, of classical works already widely used in the pesartren, Ahmad Subki Masyhadi of Pekalongan, Asrari Ahmad and [.-| Mustofa Bisri have made numerous such translations into Javanese, of works on figh, doctrine, and morality, as well as of hadith collections (the first to both translated Rivad as-salvhin, the most “devotional” collection of hadith) and books of prayers and litanies. Similar works were translated into Madurese by Abdul Majid Tamim of Pamekasan, The second category. partially overlapping with the first, consists of books with largely devotional purposes. such as texts in praise of the Prophet or the saints, litanies and prayers, and introductions to the various zariga. These works are usually ‘ot part of the pesaniren curriculum but are widely used by both santri and the g2eneral population. Many kyai wrote works of these types of translated Arabic de Yotional texts; among the most outstanding among them is Kyai Muslikh of Mranggen near Semarang (d. 1986 CE), one ofthe great masters of the Qaditiyya wa ‘An interesting lingusitic aspect ofthis dition needing further research is the Persian influence on this tradition (cf, Marcinkowski 2000). Thanks to Muhammad Marcinkowski for providing me with offiKitab kuning Revisited 193 Nagshbandiyya, known especially for his translation of Shaykh ‘Abd al-Qadir's hagiography and related works, and the somewhat earlier Ahmad bin Abdul Hamid ‘of Kendal, who translated and adapted the same hagiography as well a several works ‘on the Prophet ‘The third and largest category is that of simple introductory texts for use in the pesantren or by the general public, without any scholarly pretention. Numerous “ulama, all over the Archipelago, have produced such texts. Most of these books of booklets are in the vernacular languages, except where their object isthe teaching of Arabic. A distinct subgroup consists of the textbooks especially written for the (reformed) madrasub, which often deviate from the traditional way of presenting the material, Two major authors of this type of textbooks are, not accidentally, of West ‘Sumatran origins, and wrote in Malay as well as simple Arabic.” (van Bruinessen 1994: 27-28) Notwithstanding this variety of topics, figh may be regarded as of paramount ‘importance, also extending to other fields regarded as having normative im- plications. Thus, a critique of these works is a natural outcome of the structure of this field Gender & kitab kuning An often overlooked aspect - especially outside of Indonesia ~ of the con- temporary study of kitab kuning is the fominist critique of this part of Islamic literature. The scholars and activists are — to use the Gramscian term ~ ‘organic intellectuals” “who are aware of injustice thet is experienced by women and make a great effort to climinate inequalities by reinterpreting a more equal interpretation of Islam, The questions are: How have the traditional interpretations of Islam that are gender- biased penetrated into Muslim community? How did Muslim feminists do the teinterpretation?” (Rusli 2006, p. 3) The representation of women is understood as the representation of a patriarchal ‘worldview produced in the traditional Islamic educational system in Indonesia as a societal ‘consent’ to use another Gramscian term. This consent is embodied in the interpretations of the kitab kuning. “These interpretations are codified in so-ealled “yellow books’ (litab huning) ranging ftom sas (Quranic exegeses), Hadith literature, and figh Islamic la). In this case, Pesantren (center for learning traditional Islam) and madrasahs (Islamic schools) play an important role in spreading Islamie interpretations thet are in the “yellow Books’ into Muslim community in Indonesia. Thus, the community takes this interpretation for granted and perceives it asthe “true” Islam. Muslim commu nities accept this without any foee, bu through what Gramsci cals ‘consent. From hore, the instillation of tuditional interpretation of Islam runs effectively. This ‘becomes hegemony and makes it difficult for women to get rid of it (Rusli 2006, p56)194 R Lobiker ‘The solution to this problem can be termed reconstruction, What is understood by this reconstruction? “Reconstruction is an effort to give an explanation concerning particular issues, ‘which have been previously elucidated but are not relevant to the eurtent situation, Reconstruction usually begins with deconstruction of the texts. Ths is based on the fact that there are vested interests in previous texts, Its argued thatthe texts, which are established, are inseparable from patriarchal subjectivity. Therefore, the texts are ‘open to be criticized and deconstructed, Furthermore, reconstruetion is necessarily done in order to get a more just interpretation of Islam on gender issues, such as the creation of women, polygamy, female leadership, female circumcision, inheritance, witness, divorce, veiling, and So on.” Rusli 2006, p.6) In this vein, the Indonesian approaches join hands with other attempts in other regions of the Islamic world to establish a female or feminist reading of ,classical* Islamic texts and even the Qur“an.® One of the scholars establishing this critical reading of kitab kuning is Husein Muhammad a foe or Islamic scholar and leader of an Islamic boarding school (pesantren) in Western Java who graduated from the al-Azhar in Cairo. He wrote articles and books on gender issues. He helped to establish Fahmina Institute” for higher education and research on gender justice based on the pesaniren tradition (Rahman 2017). An early writer on gender justice was Masdar F. Mas‘udi who presonted in 1991 a first paper on sexism in kitad kuning (cf. Marcoes-Natsir Meuleman 1993). He wrote another book on women’s reproductive rights (Mas‘udi 1997). ‘A famous case of a feminist critique of kitab kuning is a handbook popular in ‘pesantren titled ‘Ugitd al-lujayn glorifying the wife to the husband, esp., allow- ing her to beat her if she acts against his will (Smith-Hefner 2019: 107) “The ‘Ugua aL-yjayn has been erticized for its patriarchal, even misogynistic, passages by a number of Muslim scholars but most extensively bythe Forum forthe Study of Kitab Kuning (Forum Kejian Kitab Kuning (FK3), 2001). The team of scholars, led by Sinta Nuriyah A. Wahid, the wife of former Indonesian president Abdurrahman Wahid, contested the authenticity ofthe sourees cited by the author of the text and argued for a more contextual iterpetaion ofthe work. The forum's revised and annoated version ofthe ‘Ugud a-ujiyn's being distributed to women’s ;pesantren al over Jeva (van Doom-Harder 2006, 200), Replacing classical texts with revised versions, however, has never been part of the pesaniren tradition; in fic, nite the opposite isthe case: the continued study ofthe tab huning isthe distintive feature of the Islamic elasscal learning tradition. Seimulyani comments that while ‘We refrain from giving a complete bibliography for the sake of brevity and focussing on the man issue of kitab kuning. > tips: /fahmina ori (last accessed lenuary 15, 2022), "© The transcription has been adopted to the stendard transcription due to the taidd in some editions.Kitab kuning Revisited 195 ‘the original text ofthe ‘Uqud al-lujjayn continues to be taught in many pesantren, at least some teachers now present it along with their own analysis and contextuali- zation (Srimulyani 2012, 127)” (Smith-Hefner 2019: 107) ‘The ‘Ugitd al-Muyjjayn (Bantant s. d.) was acommentary composed by Muhammad Nawaw7 al-Bantant (s. 1897) (Kaptein 2021), a nineteenth-century scholar from Java who lived a long time in the Middle East. As van Bruinessen pointed out “Nawawi of Banten (d. 18967), praised by Snouek as the most leamed and modest of the Indonesians (1889:362-7) was the most prolific author of them. Besides his well-known tafsir ohns 1984, 1988), he wrote works on virtually every discipline studied in the pesantren, Unlike earlier Indonesian authors, he did s0 in Arabic, Several of his works are commentaries (sharh) on kitab that were already used in the ppessntren, explaining, supplementing, and sometimes also correcting them (see the example in Steenbrink 1984:133-4). These commentaries virtually came to super- sede the original texts, Others are commentaries on works that, due to him, have ‘become part of the pesantren curriculum. No less than 22 of his works (he wrote at Jeast twice that number) are stil in print, and 11 of them figure among the 100 kita ‘that are most frequently used (van Bruinessen 1990). Nawawi stands, as it were, on ‘8 watershed between two periods in the pesantron tradition. He acknowledged and reinterpreted its intellectual heritage and enriched it with adaptations from material hitherto neglected.” (van Bruinessen 1994: 22) Considering the role of Nawawi, engaging this prominent author means engaging an important part of the tradition of pesantren. Nevertheless, there are other works being criticized. From this discussion of the critique of content of the works available, we have to tum to another neglected aspect. Kitab kaning Online As we demonstrated above (footnote 1 and 2) kitab kuning already reached the web. The gist of this article is a focus on the presence of kitab kuning on the Intemet. This aspect has not been researched at all. With due respect to the path- breaking publications of Martin van Bruinessen ignoring this aspect means ignor- ing an essential part of Islamic communication in Indonesia." Online communication helps to let pesamiren enter into an age of sampling (Navas 2012) traditional texts and enable them to integrate modem books on older issues into the curriculum. Providing electronic books allows for a study of kitab ‘uuning in Indonesian society beyond the confines of pesaniren, its teachers, and students, We will look at the linguistic aspect and the content of kitab kuning using the books at the website of Pondok Pesantren al-Khoirot, a pesantren situated in West Java in the Malang regency. This pesantren publishes its own books that will not % Esp., since Indonesia may be called in its urbanized sectors an Intemet-sawvy society (Gf, for example, the articles in Slama/HHoesterey 2021196 R Loblker be included in the sample of our analysis. The site of the Pondok Pesantren al-Khoirot presents a special subsite for the download of kitab kuning.!? There are several categorios of downloadable books. ‘The first step for a comparative view to the analysis of van Bruinessen is linguistic, analysis, ‘The languages of the downloadable ~ many of them multivolume books -95 titles'* (translations included)" are 84 works or 88,5 % are in Arabic, 5 works or 4,42 % are in Bahasa Indonesia, 3 works or 3,65 % are in Jawi/Melayu, I work or 1,13% is mixed Arabiedawi, | ui Pondok Pesantren Al-Khoirot ell en Download KitabKuning Homepage of the Download Page! hitps:/www.alkhoirot.com/download-kitab-kuning/ (accessed January 19, 2022) ‘The download page counts 227 books. Several books in Bahasa Indonesia and Arabie are listed, They are not included in our caleulation since they are not listed as kitab kaming. The antique books emphasize the traditional character of the knowledge made available for download,Kitab kuning Revisited 197 Hence, a change occurred. The overwhelming part of the titles is in Arabic, a small quantity in Bahasa Indonesia. This means, a normalization of Islam as an Arabic phenomenon is discernible, Further comparative research is needed in- cluding other pesantren, publishers (esp., online), and State Islamic Universities (UIN). One book on Arabic grammar is also available as an mp3 file, i. e.,as an audio file. A second file is a presentation of another book. A small number of books listed on the download page are not available for download, yet. As to the subjects covered, we will adopt the categories of van Bruinessen: ~ jurisprudence (igh, fatawa) 22,11 %, ~ doctrine, theology (agida, kal) 17,89 %, = Arabic grammar and language 7.37 %, ~ hadith 13.68%, mysticism (iasawu, saints, visiting graves) 947%, ~ morality and ethics 737%, ~ collections of prayers and invocations; Islamic magic; pilgrimage 8,42 %, = prophet (mi rdj, mawlid) 8,42 %, = Quranic studies 3.169, ~ diverse (Nahalatul Ulama; extremism, umma, etc.) 4.21 %, The subjects available from this collection differ from the subjects mentioned by van Bruinessen in his groundbreaking articles, Further research will demonstrate a better understanding of the thematic structure of kitab kuning in contemporary Indonesian society. This transformation of the corpus of kilab kuning will allow for changes in Indonesian society’ A large number of the books on this website are kitab kuning scanned and preserving the original appearance of this literature with its “yellow pages” in an electronic form, Interlinear notes are another characteristic of these books, notes in Bahasa Indonesia and Javanese can also be found. Another aspect of kilab kuning tuming to the Web is the presence of the esantren offering day by day lectures via YouTube and Facebook live streaming sessions: Monday Morning 5:00-6:00 Fig Sirs and Tdah al-mubham” Evening 21:00-22:00 Thanatal-abkm'® ‘Tuesday Moming ——$:00-6:00—rhTbn Agi” 1S The work written by the modem Syrian scholar Ramadan al-Bati (4, 2013 CE), Jaa al-mubham min ma’ani al-Sullam written by Abmad ibn “Abd al-Mun‘im al- Damanhitt (4. 1778 CE), "8 banat al-abkam: Sharh Buligh al-mardm written by bn Hijer al Asgalani (d. 1449 cE) © Sharb ‘ala Alfiyya Ton Malik writen by “Abd Allah Ibn ‘Agi (A. 1367 CE),198 R Lohiker Aflemoon 16:00-17:00 _Minhajal-’Abidn® and al-Arba’an al- Nawawiyyat® Evening 21:00-22:00 Tafsir Ayat Abktim®? Wednesday Moming 5:00-6:00 —_‘Tafsiral-Jalalayn’®, Sabah al-Bukart™ and Kitab al-Umm* of al-Shati't ‘Thursday Moming _—_$:00-6:00__—_Iqnd’, Muhadhdhab, and Fath al-wahhab Friday Evening 21:00-22:00 Jam’ al-jawan Friday Moming —8:30-9:30-—_Sabhal-Bukhsirf and al-Umm Saturday Moming «5:00-6:00 ‘Tafsir al-Jalalayn, Sabih al-Bukhatt and ‘Kitab al-Umm of al-Shati'T Sunday Morning 5:00-6:00 gna, Muhadhdhab, and Fath al-wahhab Evening 20:00-21:00 Ghayat al-wusal Evening 21:00-22:00 Tha’ “ulom al-cin The site of Pondok Pesaniren al-Khoirot also offers an app with a .xapk’® file for organizing the download activities ofthe students (santri).*7 Other download apps are available (for Windows and Android).** Other Web sites offer a more diverse set of Kitab kuning collections of books bby famous authors.” The collection on the website discussed here provides further material not focussed on Kitab kuning but also material produced by leading figures of Nahadlatul Ulama (NU), the largest Islamic organization worldwide (of Bush 2009). Another collection offers the usual collection of texts but also books by Indonesian scholars and organizations like NU. Others provide diverse collections of kitab kuning,*! 2 Minhaj al- Abidin written by Abo Hamid al-Ghazatt (4.1111 CE), 2 Sharh al-Arba in al-Nawawiyya written by Saraf al-Nawaw' (4. 1277 CE), 2 Several works possible, e.g. Umi Kaltsum/Mogsith 2015, % afar alsJalalayn waiten by Jalal al-Din al-Maball (@. 1459 CE) and Jalal al-Din a Suyatr (4. 1505 CE). 2 AlsJami’al-Saith compiled by Mularnmed ibn Isma'l al-Bukhact (870 CE). % Kitab al-Uinm written by Mubammad iba Ids al-Shali'T (, 820 CE). % _xapk files are packages for the installation of Android files on mobile devices. ® buips:apkpure.com/pondok-pesanteen-al- Khoiroveom.wpondokpesantren/download/1554794526-APK (accessed January 19, 2022) 2% nups:fappsforwindowspe.com/download-kitab-fathul-izar-pethuk-kitab-kuning-pdf- For-pe-windows/ (accessed January 22, 2022) or hitps//play google.com/store/epps! details?id=com, sinkaf ktabkuningfiqihimamsyafilenghapéchi=de AT&@I=US (aooessed January 22, 2022), ® inipsa/woww galerikitabluning com’ (eccessed January 22, 2022) 2% tips erdakwah,com/download-ktab-kuning-paif (accessed January 22, 2022). *Inips vow mnaftu in/202 /06/Koleksi-kitab-Kuning-paf-kajian-islam html (accessed January 22,2022), the data is partially protected, no acces without password allowed.Kitab kuming Revisited 199 Some Web sites that are linked with commercial advertising offer kifab ‘uning, too. This may be regarded as the outcome of the usual commercialization of Internet activity. Leaving the online pages of bookshops aside, one way of disseminating kitab kuning are flash disks offering, e g,, more than 1000 files.” Future Research Further study of the role of kitab kuning in the digital world would need empirical research — online and offline - on the audience using the books available for download and Aow these texts are used, including WhatsApp and other communi- cation, Offline kitab kuning need to be studied, to. 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