|
بسم
الله الرحمن
الرحيم
نحمده
ونصلى على
رسوله الكريم TOK
KENALI (MUHAMMAD YUSOF)(1870
–1933)* This essay proposes to examine the life and contributions
of To’ Kenali of Kelantan, whose life coincided with the period when Kelantan
was under the Siamese rule and then under the British sephere of influence,
after the Anglo-Siamese Treaty of 1909. His studies in Islamic traditional
education which started in his hometown and then pursued further at Mecca at the
Sacred City, with a brief visit to Cairo, making him a revered intellectualand
spiritual figure of the country, with such desire for positive changes among his
people, led him to pursue an intensive life of Islamic educational and social
reforms, with a number of institutions bearing the stamp of either his direct or
indirect influence. Inspite of his intellectual attitude directed towards
reform, he is intellectually a man of the traditional intellectual Sunni school,
much influenced by Imam al-Ghazali, Shafi’i and Al-Ash’ari, affecting reform
by a very cautious attitude, without making an intellectual break with the
classical intellectual construct of mainstream Islam. Hence, his ability to gain
the respect and following among the traditional scholars apart from him being
accepted by those among the administrative elite in the state. The writer has to
rely on the writers who had already made a study on him, apart from his perusal
of some original sources; the interpretations are his own, guided by the facts
observed. His Life: To’ Kenali (1), that is Muhammad Yusof (frequently
referred simply as “Awang”)-may Allah has mercy on him - was born in kampong
(village of) Kenali, Kubang Krian, Kota Bharu, Kelantan, the state in the East
of Peninsular Malaysia, in 1870. This coincides with the period towards the end
of the reign of Sultan Muhammad II of Kelantan. His father Ahmad was a farmer, a
simple villager, nevertheless was a man devoted Islamic values. His mother,
Fatimah, was a lady with fine character and strong believer of the values and
practice of the faith. In the first number of the Islamic magazine Pengasuh (2)
of which he was the first editor, he was named as “al-fadil Tuan Haji Awang
Kenali”, and Sultan Muhammad IV named him as “Haji Awang Muhammad Yusof
Kenali” in his royal address appointing him as one of the members of the
Kelantan Islamic Religious Council. He was born about three years after the
building of the Muhammadi Mosque of Kota Bharu, which later was to become a very
significant center of Islamic learning, making it famous in South-east Asia. (3) He was born into a poor farmer’s family making a living
by planting paddy, with the mother helping in maintaining the household. This
family situation living with little means influenced the future Islamic scholar
to be man of asceticism and independent ways. When he was five years old his
father passed away and he was taken care of by his maternal grandfather. His educational Background: At that time there was a strong awareness among the people
to educate their children in the field of Qur’anic learning and the Islamic
religious sciences. Hence Muhammad Yusof began his education with his own
grandfather Che Salled or To’ Leh, who taught him the Qur’an, reading and
writing. His grandfather was a man of sufficient learning and piety to be his
guide, living with the philosophy of life seeking for the pleasure of his Lord
in whatever he does. From his step-grandmother he was influenced by her views
about the necessity of being careful concerning food and drink because taking
forbidden meals and drink will impair one’s well being in this world and the
hereafter. Due to his love of learning since the earliest years of his
life, soon he became proficient in the Qur’anic learning and in reading and
writing. The story is being told that even at the early age of seven or eight
the To’ Kweng –the title for the village chief at that time - engaged
him as a clerk to help him to keep record of the yields from paddy, coconut and
durian at that time from which taxes were taken. After the death of this To’
Kweng Ahmad, his son Ismail succeeded him in that post. This occurred
some time after 1908 after To’ Kenali’s return from Mecca. (4) When
he was about eight or nine years old (1878-1879) he continued with his
education in Kota Bharu, walking twice daily for four miles each way, for
attending his classes in the capital, in the state mosque, Masjid Muhammadi.
There were a number of religious scholars teaching at the mosque with several
hundred students from every corner of the state. The mosque was surrounded by
small huts of the students – called pondoks, which constituted the
‘hostels’ for them during their period of studying there. (5) Among
the famous scholars with whom To’ Kenali learned Islamic religious sciences
then were: Encik Ismail or Haji Wan Ismail, the father of Dato’ Nik Mahmud,
the Perdana Menteri or the Chief-Minister of Kelantan, Tuan Guru Shaikh
Muhammad ‘Ali bin ‘Abd al-Rahman, known by the name of Wan ‘Ali Kutan,
Tuan Guru Haji Talib Tuan Padang, and Tuan Guru Haji Ibrahim Sungai
Budor. (6) Apart
from teaching at the central mosque of the state the scholars also taught in
their own homes; for instance Haji Wan Isma’il, To’ Kenali’s first
teacher after his grandfather, taught at kampong Banggul, not far from the
central mosque; one of Haji Muhammad Yusuf’s fellow students studying under
Haji Wan ismail was Idris bin Haji Hassan who in 1921 was appointed as the
state mufti holding the post until his demise six years later. It
appears also that Muhammad Yusof studied in the early 1880s under one Haji
Ibrahim at his pondok at Sungai Budor, in Kota Bharu. He also studied
with Tuan Padang - that is Tuan Guru Haji Taib, originally from Sumatera,
Indonesia. (7) His
Life and Education in Mecca: Mecca is not only the center for
the pilgrimage, the rite constituting the fifth pillar of the religion, but it
also is a center for Islamic education. Thus for centuries Mecca became a
center for advanced studies for these scholars wherein they spent their life
in advancing their knowledge and understanding of Islam and at the same time
they composed their writings in the Malay Language (called “Bahasa Jawi”)
for enriching Islamic literature in that language. There they gained profiency
in Arabic and the Islamic religious sciences of tafsir, traditions of the
Prophet, fiqh or the Islamic Sacred Law, usul al-din or Islamic Theology and
mysticism. Among these scholars can be mentioned such illustrious names like
Shaikh ‘Abd al-Rauf al-Fansuri, Shaikh ‘Abd al-Samad al-Falimbani, Shaikh
Daud al-Fatani, Shaikh Muhammad Arshad al-Banjari, Shaikh Nawawi Bantani
(known for writing his works in Arabic), Shaikh Ahmad Khatib, Shaikh Ahmad al-Fatani,
and many others. (8) Teaching in the Sacred Mosque or
Masjid al-Haram was done in small groups in circles – in halaqah –
as was the practice for centuries; apart from this mosque there was the center
of learning at Medina, at the Mosque of the Prophet, -peace and blessings be
upon him, and then of course, there was the famous University of Al-Azhar,
centered around the Mosque at Al-Azhar. Scholars from the Malay World flocked
to these centers, to deepen their studies in the Islamic sciences and Arabic.
After their return to the Malay World, they devoted themselves to the
dissemination of Islam and its practices. To’
Kenali must have felt such a great longing to advance in his studies at the
sacred city of Mecca. Hence he undertook his voyage to Mecca in 1886, at the
young age of about eighteen, and after a difficult journey of six months by
sailing ship he set foot on the sacred soil of the Holy City of Mecca to
perform the pilgrimage and further his studies. Since
he was from a poor family, he could only make the journey with the financial
assistance of his friends and well-wishers in Kota Bharu who collected for him
$50.00 (fifty Dollars then) to which his mother added another sum of $22.00
(twenty Dollars); for seven months he was without proper lodging there, and he
was able to rest in the evening and at night at the mosque. He was in very
difficult circumstances in the land of strangers, and he managed to solve some
of his difficulties by cooking for his friends and acquaintances in their
picnics in the valleys outside the Holy City. (9) While
he was in Kelantan Muhammad Yusof has already mastered such subjects as Arabic
grammar and syntax (nahw and saraf) so that he would be able to follow his
classical Islamic learning in the Arabic language. He was ready to follow the
instructions in his studies in the Holy City. However, unfortunately because
he was in difficult circumstances, he could only follow his lessons by
listening, without being able to benefit from reading the texts. As a result,
so the story goes, he has to go to the bookshops and ask the permission of the
owners to see the relevant books with particular care and attention without
buying them. Books in the waqf endowment in the sacred Mosque were also
utilized by To’ Kenali to help him in his studies. He was also fortunate
because he was able to borrow the texts from his teachers. Possibly because of
his patience with his difficult circumstances and poverty he was able to
advance very well in his studies due to his diligence and focus. To’
Kenali’s intellectual horizon seems not to be confined to limited subjects
of his studies alone. It appears
that he frequently read and scrutinized manuscripts written by Muslim scholars
and thinkers which were in circulation in the Muslim World at that time. He
liked to examine the materials taught to him and ask questions about them,
before being repeated by his teachers, in this manner he made more impressions
of the materials of his learning on his mind and heart, and in this way also
he was able to make comparisons between the materials learnt with his own
experience and understanding. Possibly wide reading and positive critical
attitude in his studies made him advance very well in his studies. Teachers
in the Sacred Mosque (Masjid al-Haram); Among his teachers frequently
mentioned, in the Masjid al-Haram were – among the most outstanding: Tuan
Guru Wan Ahmad, his full name being: Ahmad bin Muhammad Zain bin Mustafa al-Fatani.
(10) Apart from being a very famous and respectable teacher Shaikh Ahmad –
may Allah has mercy on him – is also an important writer, second only to
Shaikh Daud al-Fatani. (11). To’ Kenali became a very close student of this
mentor who influenced him in his studies and life too. This towering figure in
the Malay World who is to be the determining influence on To’ Kenali’s
life, as will be seen from his activities later on, deserves more serious
attention from researchers on Muslim Thought in this region.
The fame of Shaikh Ahmad is still remembered in the Malay World, in
Malaysia, Indonesia (especially Sumatera), and Cambodia, and Brunei. It is
stated that Shaikh Ahmad changed the name of “Petani” with “p”
–“t”-“n” to “f” (fa’) – ta’ (the ‘big’ ta in
Arabic)-“nun” –) giving the name from “f-t-n” meaning “to be
clever skilful and wise”(12). This is to avoid the meaning of “fitnah”
from the old manner of writing it as if it is from “f-t-n” giving the name
of “trials” and “dissentions”. It is known that several other
teachers from Patani and Indonesia attracted the attention of To’ Kenali;
apart from that there were a number of Arab teachers who attracted his
attention. Among
the Arab teachers whose knowledge were benefited by To’ Kenali were: Shaikh
Hasbullah from Egypt, Shaikh ‘Ubaid, the mufti of the Maliki school of law,
Shaikh Muhammad Amin, the imam of the Hanafi school of law, Shaikh Sayyid
Bakri, Shaikh Muhammad Yusuf al-Khayat, Shaikh Sayyid ‘Abdullah bin as-Sayyid
Muhammad Salih al-Zawawi, the mufti of Mecca and a teacher in the Sacred
Mosque. (13) Visit
to Egypt: After a period of about twenty
years studying various branches of Islamic sciences and others, under the
intimate guidance of that teacher Shaikh Ahmad al-Fatani, To’ Kenali was
brought by Shaikh Ahmad al-Fatani to pay a visit to Egypt; this was in 1903;
there were four members of the party: Shaikh Ahmad al-Fatani, To’ Kenali,
Haji Nik Mahmud bin Haji Wan Ismail (the son of his old teacher in Kota Bharu,
later to become the Chief-Minister in the Kelantan government), and one Haji
Wan Ismail of Patani.The only brief record available concerning this short
visit shows that it is of general interest about sight seeing and at the same
time having importance from the point of view of learning and the development
of education in Al-Azhar and other institutions of like nature in Egypt. After
a short time of meeting with men of learning in Cairo, discussing matters
about religion and Islamic education with them, the delegation returned to
Mecca. The visit took place in the final decade of the life of Shaikh Muhammad
‘Abduh the reformer of Egypt, the student of Jamal al-Din al-Afghani, the
pan-Islamist. In connection with this visit it
can be understood that apart from visiting the ulama of al-Azhar in Cairo, the
delegation also met Shaikh Yusuf al-Nabhani in Beirut; this is mentioned by
Haji Wan Mohd Shaghir a few times.
May be this is influential in the formation of the intellectual
attitude of To’ Kenali later in having the respect for traditional Sunni
intellectual legacy on one hand and favouring reforms in the Muslim society
and their religious education on the other. Death of Shaikh Ahmad al-Fatani
and Return to Kelantan: After a period of about four
years, Shaikh Ahmad al-Fatani –Allah has mercy on him- passed away in Mecca
on 11th Dhul-Hijjah, 1325(14th January 1908), and was
buried in the famous cemetery of Ma’la, Mecca. Hence due to the loss of that
guide, To’ Kenali for the first time felt a great void in his life; hence
about two years after his teacher’s death he returned to Kelantan, while he
was forty years old. At that time Kelantan was under
the rule of Sultan Muhammad IV who was entitled the Sultan of Kelantan or Raja
Kelantan; there were consultations held between the leaders of the
Kelantan Government and the representatives of the Siamese Government on the
one hand and the representatives of the British on the other. The aim was to
reach an agreement to place Kelantan under the British rule. In the following year (1909) Kelantan was under the rule of
the British. The transfer of Kelantan from the Siamese to the British rule is
stated in the treaty and then the
treaty is followed by a letter from the High Commissioner, Sir John
Anderson informing Raja Senik (of Kelantan) that: His
Majesty the King of Siam has agreed to transfer all rights over Kelantan, and
The King of England will pay to the king of Siam the amount of debt due by my
friend the Sultan of Kelantan and the King of England will in future appoint
an advisor to assist my friend instead of the advisor appointed by the King of
Siam and the King of Siam will no longer have anything to do with the affairs
of my friend’s state, and my friend will have to look only to the King of
England (14). Hence
the return of To’ Kenali from Mecca can be considered as a point marking a
new period of Kelantan being under the British; hence his return is awaited
for fulfilling his future role in bringing progress to the society with his
knowledge and potentialities. His
Educational and Religious Activities in Kelantan: Without wasting his time, To’
Kenali established the famous Pondok Kenali; he was lucky because at that time
Kelantan was under the leadership of the Chief Minister-Datok Besar-Datok
Perdana Haji Nik Mahmud bin Ismail, his companion during their student days
under that guide Shaikh Ahmad al-Fatani. In fact their friendship started
already when they studied in their childhood days under Ence Ismail, the
father of Nik Mahmud; and in Mecca they were together under the guidance of
Shaikh Ahmad al-Fatani. Dato’ Yusof Zaky Yacob states in his observation
about To’ Kenali: “If
To’ Kenali inherited (the intellectual legacy) concerning knowledge of
Arabic grammar (and syntax) and the advanced level of Islamic religious
sciences (usul-al-din, al-fiqh, al-tasawwuf, knowledge about the Qur’an and
Sunnah as clear from the texts of Shaikh Ahmad) from Shaikh Ahmad, then Dato’
Haji Nik Mahmud (the Chief Minister) inherited (from him) advanced knowledge
and views about societal and political (issues)
from that great and multi-faceted skilled teacher” (15). The return of To’ Kenali once
again made possible the renewal of the close friendship and co-operation of
the two luminaries of the state, so that they could work for the progress of
the society and the dissemination of the knowledge of the faith at an advanced
level. As
stated above at first To’ Kenali returned to teach at the Pondok Kenali at
his village. In fact he began to deliver his lessons at his own house at
Kampong Paya, which was then occupied by his mother, Hajjah Fatimah. Before
long students began to come to him from the surrounding villages and also from
further off places; they came and set up their own small pondoks around
him in the village so that they could study under him and be with him. By 1910
the first Pondok Kenali was flourishing extremely well under his able
leadership, and from there his fame began to spread far and wide.
Later
he began to teach once a week at the Muhammadi Mosque in Kota Bharu.In 1915 he
was persuaded by Dato’ Nik Mahmud (by this time he was the Dato’ Betara
Setia and assistant to the Chief Minister of the state) to move his household
to the state capital; and so for the next five years he taught at the state
mosque and at the Pondok Kubang Pasu, also in the capital. At
that time the Muhammadi Mosque was not only the center of learning for
Kelantan alone, rather it was a center of learning for the region as a whole.
It was frequented by many able teachers like Nik Abdullah and Haji Idris bin
Haji Hassan. (16) After five years teaching in Kota Bharu in which period he
made notable contributions in the religious life of the state as a founder
member of the State Religious Council and editor of the fortnightly magazine Pengasuh
(The Educator), To’ Kenali again returned to his village, his
birthplace, Kampong Kenali.His fame as a revered teacher grew and never leave
him; at its highest point, the community in the pondok grew up to a
number of no less than three hundred students from all over the Penunsula,
Indonesia, (especially Sumatera), Patani and Cambodia. In
carrying out his task as an educator and teacher, To’ Kenali it reported to
have prepared graduated text-books in a number of subjects related to Arabic
Language and the study of Islamic religious subjects. In the teaching of
Arabic he has played considerable role in developing its teaching, and in
other subjects he has made his contributions befitting the society which was
his milieu. The more outstanding ones among his students were made “group
teachers” (“kepala metalaah”)-leading the other students in preparing
for their lessons and reading their prescribed texts; apart from such lessons
To’ Kenali was also involved in giving lessons in religious subjects to
children and adults based on certain religious texts. Apart
from giving his lessons on Arabic texts, To’ Kenali also read Malay texts in
Jawi. Among the texts read by him are: Faridatul-Fara’id written by
his mentor, Shaikh Ahmad al-Fatani, on Ash’arite theology, the text ‘Aqidatul-Najin
written by Shaikh Zain al-‘Abidin al-Fatani, also on Ash’arite theology, Munyatul-Musalli
of Shaikh Daud al-Fatani on fiqh concerning prayer, Furu’ al-Masa’il
of Shaikh Daud al-Fatani on fiqh concerning advanced fatwas based on
Shaikh ibn Hajar and Shaikh Ramli’s views, Bughyatu’t-Tullab of
Shaikh Daud, a very detailed fiqh text on Shafi’I school concerning
spiritual devotions, Kashf al-Litham a very detailed fiqh work in the
Shafi’I school, Hidayatu’s-Salikin of Shaikh ‘Abd al-Samad al-Falimbani,
a Sufi text, Sayr al-Salikin of the same author, based on the Bidayatul-Hidayah
and Ihya’ ‘Ulumid-Din of al-Ghazali. He also read the Hikam of
Ibn ‘Ata’illah (in its Malay version, said to have been authored by To’
Pulau Manis of Trengganu) for advanced level students. (17) In
relation to general religious education to adults, apart from reading texts,
he provided moral tales, often humorous ones, to the kampong people so as to
draw certain points he was trying to drive home to them. One of the
characteristics of his way of instructions was that he did not use text-
books. Though students might have texts in front of them, he never did.
Besides indicating his amazing memory, this reflected the severe training he
had undergone in Mecca during his difficult years in poverty in the Sacred
City of Mecca. (18) His
Offices and Services in the State and the Community: To’ Kenali-Allah has mercy on
him- was in the front line of those who undertook the task of furthering the
cause of Islamic religious education and the growth of cultural activities in
the state. As a teacher and educator, he
taught at the mosque of the capital, the Mashed Muhammadi
from about 1910, and more intensively from 1915, and then acted as a
kind of head of Islamic education in the state and as assistant to the mufti;
it was with his advice that Dato’ Bentara Setia (Haji Nik Mahmud Ismail)
proposed the idea of the formation of the Majlis Ugama Islam dan Adat
istiadat Melayu Kelantan (Kelantan Council of Islamic Religion and Malay
Customs) which really came into being. (To’ Kenali was appointed as one of
the twelve foundation members) in December 1915, and it is still active until
to-day. Then in January 1918 the majlis convened the Meshuarat ‘Ulama (or
the Meeting of the ‘Ulama) as a permanent body; To’ Kenali was
one of the first members. Then in July 1981 when the majlis published the
fortnightly magazine Pengasoh (The Educator), To’ Kenali was
appointed as “principal honourary editor” (“Ketua Pengarang Kehormat”)(19)
Later, with the help of the Meshuarat ‘Ulama, the column on “Question and
Answer” was launched, dealing with religious issues of that time. Further, of a more serious and
intellectually daunting enterprise, To’ Kenali was entrusted with the duty
of carrying out the Malay translation of Tafsir al-Khazin and Tafsir
ibn Kathir (20) This exacting intellectual task resulted in the completion
of part of the first of these two classical works of Sunni exegesis, however,
unfortunately, the manuscript has not been published until to-day. (21).
Then
there was at that time the monthly magazine Al-Hedayah which was first
published in July 1923, whose chief editor was Ahmad bin Ismail; this literary
magazine benefited from his advice and views which was often sought after by
the chief editor. He was frequently seen at the chief editor’s office
reading newspapers and periodicals of the day. He was a man dedicated to
learning as can be clearly observed from the characteristics of his life; and
it is interesting to note that in his collection of books can be found the
manuscript of Chetera Raja Muda, an important source for the history of
Kelantan, later on it was given by him to the writer of the famous work Hikayat
Seri Kelantan (22) In
relation to social change and development, he established the Islamic society
by the name of al-Jam’iyyah al-‘Asriyyah (The Contemporary Association) which served as a forum in
which discussions were often held concerning controversial social and
intellectual issues of the day, apart from being a center for the
congregational prayer. For furthering its activities and goals the premises
for the organization was established at the Jalan Tengku Putera Semerak in the
center of Kota Bharu. Now the building is no more there, as a newly erected
building is erected there, with the Jam’iyyah occupying one part of
the whole complex at the same road in the town. Now it is a musalla for
holding congregational prayer and a place for imparting Islamic knowledge from
traditional Islamic texts after the evening prayer, apart from being a
community center for holding sacred functions like the commemoration of the
Prophet’s birthday and the ascension of the Prophet to the heavenly realms (al-isra’
wa al-mi’raj). (23). His
Influence in Islamic Education: It can be observed that the
influence and fame of To’ Kenali was spread widely and speedily throughout
the Peninsula and the surrounding areas. Possibly this can be attributed to
the many important positions and posts held by him in the state and the
dedication and sincerity shown by him in his efforts at promoting Islamic
education and learning and the growth of culture in the state in particular
and in Malaya in general. The
highest point of his influence and fame manifested itself towards the end of
the reign of Sultan Muhammad IV (1900-20) and in the early stage of the reign
of Sultan Ismail (1920-44); both rulers of Kelantan were responsible for a lot
of development for the state, especially in matters pertaining to the
religious sphere. It can be stated that this created a very conducive
atmosphere for the spread of To’ Kenali’s influence, facilitating him in
his educational efforts and religious activities. This can be easily
understood when we remember that both rulers respected To’ Kenali very much
due to his learning and extremely pious character. Apart from that To’
Kenali was fortunate because he had a very intimate relationship and close
co-operation with Dato’ Haji Nik Mahmud b. Haji Wan Ismail, who as Dato’
Setia and then as Dato’ Perdana Paduka Raja (the Chief minister) exercised
much power in the state, and therefore this again facilitated him in his
struggle and efforts therein. In
relation to the improvement of Arabic and Islamic education in the traditional
pondok system and similar schools throughout the Peninsula, it can be
said that this was partly due to the efforts of To’ Kenali. He devised a
system of graduated instruction in Arabic grammar and syntax, which helped his
students enormously in mastering the language. There is a famous ‘alim in
Kelantan by the name of Haji ‘Ali Salahuddin bin Awang (24) who published
these lessons of To’ Kenali in 1945 in a work entitled ad-Durus al-Kenaliyyah
al-Ibtida’iyyah (To’
Kenali’s Elementary Lessons (in Arabic)). There was another student of To’
Kenali by the name of Shaikh ‘Othman Jalaluddin al-Kelantani (25) who had
earlier published a similar collection (2nd edition 1358/1939/40)
under the title Tasrif al-‘Arf (a
table of Arabic verb declensions); both works were circulated widely
throughout the Peninsula. In
his Tasrif al-’Arf Shaikh ‘Othman states (26): Truly
I have borrowed many morphological ideas of great value from my profound and
learned teacher, one who has accumulated much valuable knowledge in the
service of religion –that is Muhammad Yusof, better known throughout Malaya
by his Kelantan title ‘To’ Kenali’ In
his article concerning the contribution of To’ Kenali in Arabic studies,
Abdul Hayie bin Abd Shukor mentions a number of useful in formations. (27)
Among them are when To’ Kenali returned to Malaya in 1908 he was always with
two texts on Arabic grammar, namely Hashiyah ‘ala Sharah al-Ashmuni
‘ala-l-Alfiyah, written by Muhammad bin ‘Ali al-Sabban (d.1792) and Mughni’l-Labib
‘an Kitab al-A’arib written by Jamal al-Din ibn Hisham (d.761) both of
which were so liked by him. Further
he mentions the love of To’ Kenali for Arabic literature and poetry of high
literary merits. And he liked to quote them in his lessons and at certain
suitable occasions. Apart from this he also mentions that those who attended
the study circles of To’ Kenali (halaqat) were encouraged to memorize
the text Al-Ajrumiyah and Alfiyah of ibn Malik which contains a
thousand lines concerning rules on Arabic grammar. Establishment
and Growth of Arabic and Religious Schools: Apart from devoting himself to
his teaching at Kota Bharu and his pondok school at Kubang Kerian, To’
Kenali’s influence in the arena of Islamic education has led to the emergence
of religious schools, Muslim scholars, teachers and writers. Among the
institutions established by his students were as follows: 1.
The Pondok Ahmadiah at Bunut Payong, Kota Bharu,
which was opened by Tuan Guru Haji Abdullah Tahir b. Haji Ahmad (28). 2.
The Madrasah Manabi’ al-‘Ulum wa matali’ al-Nujum was
established at Bukit Mertajam, Seberang Perai, Province Wellesley, by Tuan Guru
Shaikh ‘Othman Jalaluddin al-Kelantani. 3.
Madrasah al-Falah at Pulau Pisang, on the way to Pantai
Cinta Berahi, now Pantai Cahaya Bulan, several kilometers to the north of Kota
Bharu, was established by Tuan Guru Haji ‘Ali Salahuddin b. Awang. 4.
Pondok of Haji Mat Pauh or Haji Muhammad Jambu. He is Haji
Muhammad bin Idris, who first studied with To’ Kenali in Muhammadi Mosque for
twelve years. Then he pursued his studies to a very advanced level in Mecca,
where he could master classical fiqh texts of the Shafi’I school like al-Mahalli,
fath al-Wahhab, and Tuhfah; and in hadith he was known to have
mastered the texts of al-Bukhari, Muslim, al-Muwatta’ and others. The
present writer can still remember when he was young he could hear people calling
him Haji Muhammad Bukhari. The name Bukhari seems to originate from his having
memorized the text of al-Bukhari. Among his teachers in Mecca were
Shaikh ‘Umar Hamdan and Shaikh ‘Ali Maliki. After his return to Kelantan he
established his pondok at Pauh, Panji, not very far from Kota Bharu, and then
the pondok was established at Jambu, a bit nearer to Kota Bharu.
His pondok was so successful that he managed to obtain the help of a
number of assistant teachers to aid him. Later, because of the Japanese
occupation, his pondok dwindled, and finally it was closed. It is reported that he was so
proficient in fiqh and other disciplines that the state mufti Ahmad Mahir sought
his aid in making difficult decisions in matters of law. Apart from teaching he was also
involved in writing. Among his writings are Tuhfah al-Sibyan li Ma’rifati
Sahih al-Lisan and another one Luqtatul-‘Ajlan li Muhtaj al-Bayan, in
Arabic; then there is al-Qaul al-Mufid li –Ifadatil-Mustafid, in
Malay. Then there is a pamphlet in Jawi Malay entitled Adab Pergaulan (Conduct
in Relationship), discussing ‘adab’ in relation to husbands and wives,
children and their parents, teachers and their students, rulers and their
subjects, and servants of Allah with their Lord. (29) His other students who
established their own pondok schools were Haji Awang Lambor
(30), Haji Ghazali Pulai Chondong (31) Haji Yaakub Legur (32), Haji Mat
Tubuh (33), Haji Abdullah Langgar (34), Haji Bidin Dungun (35), and Dato’ Haji
Ismail (ex-mufti of Kelantan)(36), Shaikh Abdul Rahim Idris (37) and Haji Nor
Bot (38). Apart from these there are other
institutions which are being established and administered by ex-students of
To’ Kenali. In more general terms, in
relation to the vision of To’ Kenali in the realm of education, it is of
extreme interest to note what Ismail Bakar has to say on the subject: (39) In
Kelantan, the situation was different (from what was happening in Penang and
other places with the influence of Muhammad ‘Abduh and those of his school-uem)
because it is a seat of learning in the field of Islamic education. At the time
of the return of To’ Kenali from Mecca (1910) there were already a number of
religious institutions of learning (pondok) which had been established by
the well known ‘ulama like Haji Abdul Samad bin Muhammad Salleh (Tuan Tabal),
Haji Wan ‘Abdullah (Tok Padang Jelapang), and also Haji ‘Abdul Rahman bin
‘Uthman (Tok Selehor Palekbang) .In the central mosque, Masjid Muhammadi,
there were already classes held in the pondok system, carried on by a
number of well known ‘ulama in Kota Bharu. However all the pondok institutions
mentioned focused on religious subjects only like Qur’anic exegesis,
Traditions of the Prophet, Islamic Sacred Law, Sufism and Arabic studies
(grammar/syntax/balaghah). He then goes on to state: Even
though To’ Kenali was considerably influenced by the reform concept (islah) of
Muhammad ‘Abduh, however in the early stages he himself practiced the old
system that is by establishing pondok schools and teaching only Arabic
grammar, tauhid, Sufism, and Qur’anic exegesis, just like other pondok schools.
However after his departure to Kota Bharu (1915) his vision changed, especially
when he was entrusted by the then Chief Minister Dato’ Perdana Menteri Paduka
Raja Kelantan, Haji Nik Mahmud, to devise plans for the establishment of
Ma’ahad Muhammadi School (previously called Jami’ Merbau al-Isma’ili-uem)
and formulate its curriculum suitable for a rather modern institution. It is
here that To’ Kenali undertook to reform the religious education system by
introducing a number of new subjects like history, geography, English, logic,
literature (adab), ways of doing business, and elocution. Whereas the ordinary
subjects taught in the pondok institutions like Islamic sacred law (fiqh),
usul al-din (theology), fara’id, and subjects related to studies of Arabic
still became the primary subjects of the school. Then the above writer goes on to elucidate the wisdom of
To’ Kenali in taking such steps in relation to Islamic education. He states
(40) In
actual fact, what is of interest in dealing with the reform approach undertaken
by To’ Kenali is that he did not take the radical approach hastily in
reforming the thoughts of the Muslim Community in Kelantan, like the one taken
by other leaders of reform. On the other hand he attempted to convey his ideas
in a simple way full of wisdom. From what he has undertaken, it has become clear
that what has been done by To’ Kenali was very gentle compared to has been
done by Muhammad ‘Abduh. Because of this To’ Kenali did not have enemies
even though he has differences of views with other ‘ulama of Kelantan.
And in seeing him as a reformer
in his own right, within his religio-cultural environment, the writer assesses
To’ Kenali as follows: As
a reformer To’ Kenali has his very unique vision which is futuristic in
nature; he could see the problem especially faced by the Community clearly and
the Malays who were involved in the traditional education of that time. This
problem began to emerge when the British introduced the secular education which
was market-oriented in nature. Realizing
this reality To’ Kenali was prepared to go down the field to affect a reform
of the religious system of education by putting forward an alternative modern
educational institution using an integrated curriculum consisting of a
combination between religious and academic (subjects). This means that from the
point of view of the schooling-system, he followed the Western model, however
from the point of view of the contents, it is Islam orientated. The first
experiment done by To’ Kenali establishing the Ma’ahad Muhammadi (previously
called Jami’ Merbau al-Isma’ili) gave a positive impact and succeeded in
narrowing down the gap of difference between those education along Western lines
and those educated along Islamic religious lines. This is clearly proven when
many students from Ma’ahad al-Muhammadi succeeded in continuing with their
studies to higher levels in various fields… And in relation to To’
Kenali’s simple and ascetic life combined with
his spirit of high endeavour, this writer states (41) : So
as to compete with advanced nations, To’ Kenali has proposed that the Malays
change their attitude of laziness and negligence to that of being full of a
sense of responsibility to uplift the status of the nation. This can be done by
focusing on searching for knowledge in a holistic manner apart from having
confidence in one self and possessing clear objective in all matters. To’
Kenali made an attempt to put forward the success achieved by other nations
especially the Europeans so as to instill awareness among Muslims so that they
will advance forward to bring honour to the nation by changing their attitude
and perception which were not in keeping with the development of the times.
However the change must take place in a balanced manner keeping in view the
welfare of this world and the hereafter. And for those who neglect the welfare
of this world only by concentrating on matters relating to the hereafter, he
explained that such an attitude is not correct, because wealth is also important
for fulfilling the needs of men. Similarly for those who confine themselves to
matters of worldly life only, they are regarded as those who are the losers
because knowledge, wealth and actions (including religious actions) should be
balanced. Even
though in his views he is seen so progressive, in his daily life he carried on
the tradition of the Sufis living in a very simple manner, without showing any
trace of ostentation and self-importance. It is here that one can see the inner
strength of To’ Kenali, because he was successful in manifesting ascetic life
as an ‘alim without being influenced by rank and high position in society.
This is the usual dilemma of some ‘ulama who are unable to live as they
preach. And as a result of this Sufi character in him some of those who have
interest in reform (‘islah’) or the new trend (‘pembaharuan’) become
confused because there is a conflict between the ideas and character of To’
Kenali. Generation of Writers Influenced
by To’ Kenali: There is a generation of writers of
Islamic works which emerged under the influenced of To’ Kenali. Among
those who are esteemed in the society are as follows: 1.
Shaikh ‘Othman Jalaluddin al-Kelantani (1867-1952) the
founder of the Madrasah Manabi’ al-‘Ulum at Bukit Mertajam, the writer of tasrif
al-‘Arf. (42). Among his other works are :Mir’at al-Iman wa Mirqat
al-Ghilman (Mirror of Faith and Steps For Children), concerning Divine
Unity, and Sufism, containing arguments for rejecting negative innovations in
religious practices and beliefs; Misbah al-Hanan wa Miftah al-Jinan (
Lamp for the Heart and the Key for Paradise), containing discussions about
Sufism and the purification of the heart; Siraj al-Islam wa Taj al-Ghulam (The
Lamp of Islam and The Crown for The
Young). Contains materials about the history of the Prophet. All these are
published as one book; Fath al-Mu’in,
a concise fiqh work, translated into Malay in three parts only, unfinished; Nujum
al-Muhtadin wa rujum al-Mu’tadin ,containing materials about the history
of the prophets, and discussions about the “kaum-tua and kaum muda”, that is
the conflicts between the followers of the traditional school of fiqh and those
who like to free themselves from the disciplined intellectual control of Sunni
classical scholarship; Matali’ al-Anwar wa majami’ al-Azhar containing
information about history of the ‘ulama, their differences of views, the
differences in the Wahhabi , Zahiri, and Ibn Taimiyah schools as compared to the
mainstream Ahlis-Sunnah wal-jama’ah; some information about the history of the
writer himself; Anwar al-Huda wa Amtar al-Nada , being translation of the
famous Tafsir al-Jalalain, first and second parts only; Al-Sharah
al-Kabir , in Arabic, explaining the short statements made in the text; then
the Tasrif al-‘Arf fi Tasrif al-Sarf on Arabic grammar, in Arabic, in poetry form, and with Malay
translation for aiding students in understanding the text; ‘Alamat-‘Alamat
Kiamat containing materials
about the signs for the coming of the Last day based on materials from the
traditions of the Prophet. There are two other works not found by the writer of
his short biography. (43) 2.
Haji As’ad bin Haji Daud (1886-1941), co-translator with
Haji ‘Ali Salahuddin b. Awang of the legal work of Imam al-Shafi’i,
al-Umm; he was influential in the development of religious
education in Kelantan. 3.
Haji ‘Ali Salahuddin b. Awang (1888-1968), the founder of
the Madrasah al-Falah at Pulau Pisang, author of Al-Durar al-Kenaliyyah al-Ibtida’iyyah
and other works, mentioned above. 4.
Haji Ya’acob b. Haji Ahmad, known as Haji Ya’acob
Lorong Gajah Mati, after the place where he gave his lessons and had his
residence. (44) 5.
Shaikh Muhammad Idris al-Marbawi, (45) an Islamic scholar
who has made very important contributions in the development of Islamic
education and literary history. He is famed for the popular Arabic –Malay
Dictionary, called Qamus al-Marbawi, published in Cairo, in 1927, with
several editions, and also published in Malaysia, Penang and Singapore. His
other work, may be his monumental contribution to hadith literature in Malay is
the famed al-Bahr al-Madhi, with exhaustive commentary of the collection
of Imam al-Tirmidhi. It is published in twenty-two volumes, in Jawi, the
earliest was published in Cairo. 6.
Haji ‘Abdullah Tahir bin Ahmad, the founder of pondok Ahmadiah
of Bunut Payung. (46). He was born during the reign of Sultan Mansor of Kelantan,
who was known to have disciplined his Kelantanese subjects to wear proper attire
covering their ‘aurat. He had his ‘soldadu’ or keepers of discipline in
the state to observe people so that
they were properly attired; otherwise they would be marked with
blacking. Before furthering his studies in Mecca he studied at Pondok
Kenali under To’ Kenali. Haji ‘Abdullah Tahir is the only student of To’
Kenali who established the biggest ‘pondok’ in the state at Bunut Payong.
This pondok produced religious leaders of significant positions in the society
like ‘ulama, kadis, teachers, and
Islamic workers who played their various roles in the State and abroad. He is
considered as a student of To’ Kenali who had most number
students in the states of Kelantan, Kedah, and Pahang. He is told to have
brought the study of Shafi’i fiqh to its heights in the state.(47) After
teaching at his Pondok at Bunut Payong, Haji ‘Abdullah Tahir undertook the
leadership role together with his brother Haji Mokhtar in establishing the Jabahah
al-Diniyah al-Islamiyah (Organization of Islamic Religious Scholars); this
was the first organization of Islamic Religious Scholars in Kelantan which
carried out Islamic da’wah throughout the state. This organization was
officially recognized by the state, so much so that a representative of the
organization was appointed by the Sultan to be a member of the Committee for
drawing up the constitution of the state. (48) 7.
Haji Ahmad bin Ismail, the chief editor of al-Hedayah (1923-26)
and later the founder and editor of Al-Hikmah (1934-41) , a translator
and adaptor of a number of works from Arabic.(49) 8.
Haji Hassan bin Haji Yunos (1907- ) from Muar, Johor who
studied under To’ Kenali and later graduated with distinction from al-Azhar
University, becoming Assistant Mufti of Johore in 1940, and later a Mufti.(50) 9.
Haji Ahmad Mahir bin Haji Ismail (1910-1968), who became
the Mufti of Kelantan, until he passed away in 1968.Due to his ability in
writing Haji Ahmad Mahir was appointed in 1933 as the chief editor of the
magazine Pengasuh to take the place of To’ Kenali. When he became the
mufti of Kelantan he authored a book entitled Kitab Suluhan Awam published
by the Matbaah al-Ismailiah, Kota Bharu, Kelantan. His other works are Pedoman
Kebangsaan dan Perlembagaan Negeri (National Guidance and State
Constitution), published in 1949 in Kota Bharu. He also translated the Risalah
al-Qawa’id of Sidi Ahmad ibn Idris into Malay, while he was the state
mufti, published in 1949. Apart from writing he was interested in politics and
this is clear from the fact that he was also involved in opposing the Malayan
Union in Malaysian political history.(51) Apart from above there are others
who are not included in the list of his students who were active in this field.
His Demise: After spending such an active
life combining religious educational leadership and reform, Islamic journalism and training of many
religious scholars ,writers and leaders, To’ Kenali
at the age of 65 passed away on Sunday, 19th November, 1933,
after an illness which affected his legs. The Pengasuh magazine in the
issue of 11th December 1933 (vol. XIV no.433)
published on its front cover the photograph
of To’ Kenali and mentioned in the notice about him that no fewer than 2,500
people visited his funeral, and his funeral was attended by more than a thousand
believers grieved at his departure. He was buried in what is known as “Kubur
To’ Kenali”4 ½ miles
on the road to Pasir Puteh from Kota Bharu. His grave is often visited by
many people for its spiritual blessings. May his soul rest in peace. Amin.
His Children: Apart from his students, To’
Kenali has a number of children who carried on his work in the society, though
not in the same dimensions and with the same impact affected by him. He had four
sons, all by the same wife, Puan Rokiah bte Mahmud, who was the daughter of the imam muda or the
assistant imam of Kampong Kenali,
whom he married not long after his
return to Kelantan from Mecca in
1908. All the four sons had devoted their life to Islamic education and da’wah
in their own various ways. The eldest was Haji Ahmad (b.1909) who became a teacher at the Pondok Kenali, much sought after
for his public lectures and lessons, teaching in suraus in the state.
Then there is Haji Muhammad Salleh (b.1911) who lived in Mecca since 1927 (apart
from the return visit to Malaysia in 1962)
and once again later; he is a teacher at Madrasah Dar al-‘Arfiah, and
he authored a number of pamphlets.(52) There is Haji Muhammad (b.1913) also
lived in Mecca for some years, where he is a pilgrim agent (shaikh haji) working
with Shaikh Muhammad ‘Ali al-Rashidi. There is Haji ‘Abdullah Zawawi
(b.1926), his last son, his youngest child, well-known for his skill as a
reciter of the Qur’an (qari’) and famed as an avid reciter of Arabic qasidahs
with his melodious voice. After graduating from the Kulliyah Shari’a or
the faculty of Islamic Law in 1961, he was employed by the Saudi Ministry of
Education. (53)
His Personality Values and
Principles (54) Self-Reliance: The personality, values and principles of To’ Kenali
is described under several topics by Abdullah al-Qari in his work 20
Sikap Dan pandangan Tuk Kenali (Twenty [Indications of
the] Attitude and Opinions of To’ Kenali). Of course it
goes without saying that To’ Kenali is a Sunni adhering to Sunni theology and
the Shafi’i school in matters relating to the sacred law, and this had
decisive and determining influence in his thought, values and conduct. Among the topics mentioned by Abdullah al-Qari in the above
work concerning To’ Kenali’s attitude, values and opinions are as follows,
namely: his self-reliance, which he
practiced to such an extent that he even made his own wooden clogs, he himself went to the purchase his provisions;
he cooked his own food while studying in Mecca, and even when he was a teacher at that canter of education in
Kelantan, the Muhammadi Mosque, and sometimes
he washed his own attire.(55)
His Asceticism:
To’ Kenali practiced the art of simple living and ascetic ways, in serenity and peace, with the attending moral and spiritual courage typical of his personality. He had suggested to the state authorities to bring down the Union Jack fluttering in the breeze in one district in Ulu Kelantan.
He was satisfied with his attire
consisting of the “kain sarong”, one shirt, sometimes he goes without the
shirt, wearing it only when he had to be in the royal presence of the Sultan; he
mixed freely with his students and the common people, he was so
self-effacing. His character bears the stamp of the Sufis of the classical
period of Islamic spirituality, the impact of the Prophetic spirituality among
its recipients.(56) The present writer would like to add that this is a
personality who truly manifests the
art of simple living and thinking, not otherwise. Considering his attitude in relation to worldly matters,
when he was asked the question as to how much should any one acquire worldly
things, he replied that it should be as much as necessary , meaning that what is
beyond the necessary is not demanded by the religion; this means that he is not
supportive of the consumerist culture like the one promoted by the supporters of
liberal capitalism of the present day, or life
of excessive luxury. He even went without shoes, and he liked to perform the
i’tikaf at the mosque, supporting his head with his arm while resting. A story
is recorded how the Sultan of Kedah then asked who he was and he simply replied
“ I am To’ Kenali (Patek To’ Kenali)”; the Sultan then said that this is
a very famous name, and he was amazed at his simplicity. Concerning his simple ways and
non-attachment to the world, the chief editor of the magazine Al-Hikmah
explains (57) Allahyarham
was difficult to be compared (with any one - UEM) in relation to (his) asceticism,
piety, and self-effacement (Ar.’khudu’) in his speech and attire. In fact he
is an ascetic (zahid) in all matters. I have mixed with him for fifteen years
and intimately was associated with him, drinking from the honey of his wisdom
with Allahyarham (i.e. may Allah have mercy on him - UEM) (as his student), (in
such a long period) I have never heard from him a word which can jar one’s
hearing, and he was extremely patient in facing trying situations. It is indeed illuminating to observe in a man of the
twentieth century the classic spiritual quality of asceticism in matters of
personal life combined with an amazing degree of activism in educational and
intellectual matters, judging from the range of his reading, including
magazines, apart from classical Sunni texts and then observing his reforms in
the society. Approachability and Self-Effacing
Attitude: This quality is being observed by
one of his ex-students in one article in the magazine Saudara, in 1933
(58): Throughout
his life the deceased did not hurt anyone’s feelings, not any one at all,
because it is his nature not to hurt anyone even though he knows that the person
is a gambler and a drinker, and he will only seek for ways and means so that
advice is given to the person gradually (such
a conciliatory and careful attitude with people has been developed to such a
degree in him - UEM) because the deceased likes to know and discuss matters
concerning politics (“siasah”) and is so fond of Malay and Arabic
newspapers. People could ask him questions
and he would answer them promptly and easily at any time and place, and
he accepted invitations easily from the rich and the poor without
discrimination.(59) His Attitude Concerning Tariqah
or Sufi Spiritual Path: In his time many sufi tariqahs spread in Kelantan and members of the ulama and the
intellectual class practiced it. Among the tariqahs then popularly known were
the Naqshabandiyah, Ahmadiyah and Shadhiliyah tariqahs. When one Sidi Azhari arrived in Kelantan in 1914 and taught
the Ahmadiyah tariqah, at Jalan Tok Semian, near the Muhammadi Mosque and also
at Kampong Laut, opposite the Kota Bharu town, on the other side of the Kelantan
River, some of the members of the ulama’ followed him. To’ Kenali did not
practise any tariqah in the sense of tariqah as spiritual paths
associated with any established spiritual leader like Ahmadiyah is named after
Shaikh Ahmad bin Idris, Naqshabandiyah is named after Shaikh Baha’ al-Din al-Naqshabandi,
and al-Shadhiliyah named after Shaikh Abul-Hasan al-Shadhili. But if tariqah is
understood as a spiritual path involving the
practice of certain invocations, prayers, and discipline of the soul by the
cultivation of the spiritual virtues like repentance, patience, reliance on God,
nobility of character, intimacy with God, and so on, then To’ Kenali can be
considered as a successful practitioner of spiritual path even though he is not
associated with any sufi
brotherhood. And there is no indication in To’ Kenali’s life and statements
that he frowns upon tariqah, as implied in the statements of Abdullah al-Qari,
his biographer; To’ Kenali’s personality is the proof that he is a
practicing sufi (60). As a background material concerning this matter we can
mention the letter of the Sultan of Kelantan then which was sent to To’ Kenali’s illustrious teacher, Shaikh Ahmad al-Fatani. This is
recorded in the Al –Fatawa al-Fataniyyah:(61) The letter from the Sultan
mentioning the arrival of one Haji Ence ‘Id
(Sa’id-uem) bin Haji Ence Din Lengger a student of Shaikh Muhammad al-Danderawi
and many people becoming “majdhub”
(drawn by Divine attraction to God), from among the young and the old, men and
women. The letter mentions that
such a phenomenon of people becoming “majdhub” in a few days was unheard of
among the ulama’ of the state. This is followed by the reply of the Shaikh.
Among the points mentioned by him were: ·
Such a question for getting really verified information
about such a phenomenon of “majdhub” should be addressed to those scholars
who are scholars of Sufism who combine in themselves the knowledge of the
Shari’ah and the knowledge of spiritual Reality (“antara Shari’ah dan
haqiqah”) and who experienced the sweetness of the cup of Divine spiritual
attraction with sound spiritual tasting (“merasa mereka itu akan lazat minuman
piala jazbah dengan dhauq yang sahih”) (62). ·
Quoting from Shaikh Ahmad al-Zarruq about the spiritual and
intellectual principle that: every knowledge should be taken from those
possessing it, hence sufi statements are not to be relied upon in matters of
fiqh, unless he is known to be standing in the position of fiqh, and the
statement of a faqih is not to be relied upon in issues of tasawwuf, unless he
is known to be truly understanding tasawwuf and being in such a position; ·
After mentioning he himself has taken the Ahmadiyah tariqah,
and yet not tasting the “jadhbah”, he says that, on the authority of sufi
texts, there are many categories of “majdhub”, and so on. And then among the
revealing statements are: “(And then I say: people have called majdhub
those who cry out the Name of Majesty (the nama Allah - UEM)
or other words. If such utterances emanate from real spiritual state (“kedatangan
hal yang sebenar atasnya”) and without being in the ordinary conscious state,
then he is in one of the three from the (total of) four mentioned before. (And
if) such (utterance) happens in the (ordinary) waking state and happening by
certain involuntary (action) like someone sneezing, then that is
included in the third category (mentioned) (And if)
that happens by pretending (“dibuat-buat”) or by a satanic
affectation (warid Shaitani) then that is not (true) majdhub”. (63) Respect The Situation in Which
One is In: While To’ Kenali was teaching his students the message in
Arabic poetry, he tells a story how there were a number of poor children in a
pondok; their parents were not able to provide for them even their daily meals.
Even though Islam does not encourage begging, the students went out,
unabashedly, to beg at the nearby village. The boys told the villagers about the
poverty of their parents and their
difficult life in the pondok,
making the villagers to sympathize with them; consequently the villagers
brought to them a lot of rice, and they expressed their gratitude to the
charitable people. Then in
the following year when they have memorized many lines of poetry in
relation to their study of Arabic and its grammar and syntax, when they were
with the villagers they kept on uttering the poems and the materials they have
memorized; they forgot their courtesy and proper conduct with people , and when
people advised them in a positive manner they ignored such advice, going on with
their ways. Then a group of young men chased them from the village and they went
back to their pondok hastily. When their teacher asked them about the
unfortunate incident, they told him what had happened. At that point the teacher advised
them: You
do not have knowledge and practice of politics (siasah). You should not stay at
this pondok only for learning religious knowledge; but this must be added with
knowledge of siasah (or proper behaviour and conduct of affairs with people and
may be understood as “administration based on wisdom”) - Knowledge of
religion and politics (siasah) are inseparable (“tak boleh dipisah-pisahkan”); religious knowledge is for the guidance of your life and
siasah is for building up of your life”. Then To’ Kenali recites the following lines of Arabic
poetry(64): الدهر
الى معشر
ان
ضمك
قد
جبل الطبع الى
بغضهم
دارهم
ما كنت فى
دارهم
وارضهم
ما دمت فى
أرضهم
If
Time brings you to a group of people And
your nature is inclined to hate them all As
long as you are in their home (i.e. behave well) And
in their land as long as you are in their land Then he continues: “Your
customary practice in your pondok is that you memorize the sacred verses of the
Qur’an and the texts on grammar. When you do that when you are among your
friends while they talk among themselves, they will not look upon you as not
going against your adab or proper etiquette. But the customary practice among
the villagers is different from the rest. In short, the situation in the pondok
cannot just be brought into the village indiscriminately.” (65). Then he continues: (66): Whatever
good things which we do may be looked upon by others as not good when it is done
outside the bounds of the customary practice and norms of a certain area. To’ Kenali’s Attitude
Concerning Seeking Knowledge: To’ Kenali has composed his own maxims in relation to
seeking knowledge, based on his own experience. They are: (67) العلم شىء
بعيد المرام لا يصاد
بالسهام ولا يورث عن
الاباء
والاعمام بل هو شىء لا
يدرك الا
باافتراش
المدار وارتخاء
الحجر وكثير النظر وكثرة
الفكار واجتهاد
فى كتب البحار Knowledge is something afar
Cannot
be hunted with arrows Nor
inherited from fathers and uncles Nay,
it is not achieved except by making the earth as one’s bed (always being in
the mosque) And
(feeling the ) softness of the stone (of the floor of the mosque) And
a lot of seeing (and thinking)(that is reading and observation) And
a lot of thinking And
striving (looking for knowledge) in oceans of books (giving detailed
explanations of things) And in looking for knowledge
To’ Kenali has outlined a number of ways for achieving success; they are (68) 1.
One must look for knowledge by oneself (apart from studying
with teachers); 2.
One must study it at its center; at that time religious
knowledge was studied in Mecca; now it can be in other places. We can add by
mentioning that there is al-Azhar and other suitable centers. 3.
Being patient in going to the same center repeatedly in
accordance with the situation; 4.
By using a lot of observations concerning the sources of
knowledge, including the world and the world of human experience (we can relate
this to To’ Kenali’s love of reading newspapers); 5.
Getting knowledge from major works of the various subjects
so that one will get the detailed position of any matter that one is involved
in. To’ Kenali And Qur’anic
Exegesis: Among the subjects taught
seriously by To’ Kenali was Qur’anic exegesis, and the tafsir which he used
was Tafsir al-Jalalain, this is apart from the fact that he encouraged
his students to translate the Tafsir al-Khazin. In the book Anwar al-Huda ,
the commentary on Jalalain done by his student Shaikh ‘Uthman
Jalaluddin there is the mention of the opinion of To’ Kenali on this matter.
He states (69): My
mentor (“guru hamba”) al-‘Alim al-‘Allamah Shaikh Muhammad Yusuf Kenali,
Kelantan, who passed away on the 2nd of Sha’ban 1352 of the year Of
the Hijrah for several times he was asked in front of me so that he Comment upon
the Qur’an without the tafsir, and he refused; he said: We
are not expert in the exegesis of the Qur’an (“kita bukan ahli bagi menafsir
Qur’an”) without using the explanations in the tafsir (‘dengan ketiadaan
syarah”) because we have not memorized the explanations in the tafsir and the
words used in explaining the meanings of the Qur’anic verses (“kerana kita
tiada hafaz akan huruf-huruf tafsir dan kalimahnya yang menerangkan maksud ayat
Qur’an”). According to him, anyone who wants to understand the
recitation of the Qur’an he must memorize the “gharib” words of the
Qur’an or the uncommon words, so
that he will not make mistakes in
understanding the deeper and wider meanings of the verses involved. For instance, in relation to the explanation of the verse
which means “Truly His Command is that, whenever He wills a thing, He says
‘be’ and it is”. (Ya Sin: 82) , when he was asked by one student of his in
the course of learning the meaning of the verse: How is the command brought
about with such innumerable creatures in the universe, then To’ Kenali smilingly replied that the meaning is not as literally found in the verse. The
meaning is that the event is instantaneous in nature involving the effective
operation and concurrence of the Will of God, and His Power, not meaning that
literally He has to utter such words. (70) This manifests the profound
understanding of To’ Kenali concerning Islamic theology and Qur’anic
exegesis, and at the same time his attitude of compassion towards his students. His meticulous attitude towards learning is so clear in his
life; whenever anyone asks him for the meaning of explanations of Qur’anic
verses mentioned in certain texts, he would not give the explanations off-hand,
rather he would have the book brought to him, and after seeing it, he would give
his explanations. Tok Kenali and His Essays(71): To’ Kenali has written a number
of essays throughout the years. This is
studied briefly by Abdullah al-Qari in his work Pusaka To’ Kenali. Among those essays are as
follows. ”Kemanusiaan”, Pengasuh , number 1, first issue, on 11th
of July, 1918 with To’ Kenali as “al-fadil Tuan Haji Awang Kenali”, as the
editor, pp.2-3; “Kemanusiaan dan bahagianya”, Pengasuh, number 2, 24th
July, 1918, pp.5-6; “Me(n)jernih Kekeruhan”, ibid., number 3, pp.2-3;
“Soal dab Jawab”, ibid., number 4, p.3; “Seruan (to the Malay Muslims)”,
idid, number 5, pp.3-4; “Kenyataan dan Pengharapan Besar”, ibid. number 6,
pp.1-2.”Soal dan Jawab” again ibid., number 9, 5th November,
1918, p.1. Essay on Man: In his essay concerning
human condition, in the first number of the magazine Pengasuh he
states: (After
mentioning the honourable position of man mentioned in the Qur’an in the verse
meaning ‘Verily We have honoured the children of Adam, and man being created
in the best of moulds in the verse ‘We have created men in the best of
moulds… he states that) man is a creature who receives so much Divine
attention compared to other creatures based on the saying from Allah (meaning):
'And He it is Who created for you all that is in the earth’ whereas (at the
same time) even then you are a weak creature, based on the statement from Allah
(meaning) and ‘We have created mankind weak’, not being able to all work by
himself, hence some of them need (the cooperation) of the others (both) in
relation to work pertaining to spiritual devotions and also customary life
usages (“samaada pada pekerjaan ibadat atau pekerjaan adat”), especially the
work of getting together (involves)
what is commanded upon them which is not sufficient to be performed alone,
hence there follows from the work of getting
together a number of things which
are commanded to be done, and a number of things which are being prohibited. This is followed by the mention of the responsibility of
the congregational prayer, the Jumaat prayer, the pilgrimage, all of which, he
says are for the benefits of mankind and not for God. Then after mentioning the
creation consisting of the inanimate kingdom, the animate kingdom, humanity and
the angelic world, with various characteristics of each, with intellect and will
in man, with intellect in the angelic world, with no passion, he states (72): The
second category (that is man having intelligence, will and passion, unlike the
angels with no passion) if he obeys Allah he is more noble than the first
category (consisting of the angels), and if he is disobedient (to God) he is
worse than the third category (that is the animals, with desires only and
without the intelligence). Then he cites the maxim of the sages in relation to social
nature of the life of human collectivity; he states (73): And
when getting together of mankind is something which must be done, as stated by
the sages ‘al-insan madaniyyun bit-taba’: mankind is by nature living in
social organization, then it follows that man needs to know a number appropriate
collective behaviour (“mengetahui beberapa adab”); what is the meaning of
appropriate behaviour (adab)? Appropriate behaviour comprises all the beautiful
and good behaviour and modes of speech, and that is something (of such extreme
importance that) it raises all nations, and with the possession of which anyone
can obtain whatever he wants, and attain to his objectives, and it raises anyone
from a lowly position to that of nobility (“yang rendah ke tempat yang tinggi”). It appears to the writer of this
present paper that To’ Kenali is referring to the importance of social
organization and social life, as mentioned by ibn Khaldun in his al-Muqaddimah
centuries ago; and he is also using the term “adab” in a wide sense, not
only in the restricted sense of ordinary proper way of behaviour in daily life.
This seems to be in line with the concept of “adab” in Adab al-Dunya wa
al-Din of al-Mawardi. As for the importance of history
and social organization as envisaged by ibn Khaldun, it is interesting to note
that the ex-student of To’ Kenali, Haji ‘Abdul Rahman Sungai Budor popularly
called as Haji Nik Man Sungai Budor, was the first ‘alim in Kelantan to teach
the Muqaddimah of ibn Khaldun to advanced pondok students in Kota Bharu.
It is reported that he read the text of the Muqaddimah from page to page
until the end. (74) And for the attainment of success
in life he urges people to have the attitude to change for the better and to mix
in the society in a civil way. He states(75): Don’t we observe that nations
which do not mix with others (in civilized social organizations) like the Sakais
(the tribes in the jungles of the country) living in the jungle, they are in a
situation disliked (by others), whereas they have their intelligence just like
those who live in the towns (“seperti orang yang hidup di dalam negeri juga”).
Hence it is necessary that every person of intellect should change his position
(of struggle in life) (“me(ng)edarkan tapaknya”) to an arena leading to
heights (of success) in harmony with the proper conduct taught by religion (“bersetuju
dengan adab ugama”) and also acceptable to the meritorious customary practices
(“berkenaan dengan adab yang terutama”) This does not sound congruous at all with the
mistaken popular belief about him being uncaring for the life of the world at
all. He sounds more like his teacher Shaikh Ahmad-may Allah bless him, who
states in his Hadiqatul-Azhar (76): And I, a humble servant (of Allah) cherish the
ambition in my heart for so long that Allah the Most High will make me able to
listen (to the good news) and will make me see with my eyes in my life-time that
the great Malay Kings (then and also other leaders with them later), especially
the kings of Petani and Kelantan, Trengganu and Kedah who are so noble and great
(together with the other states now), and the King of Johor, so famous with high
aspirations, and the famed King of Deli known for generosity and justice, all of
them will greatly aspire with great aspiration focusing their attention and
efforts (“menghadapkan inayah”) with might and main, towards making all
their countries as treasuries of
knowledge and the plantations of human skills, the while opening the eyes of
(the people of ) their nation (in the Malay World) so that they look with
respect upon intellectual prowess and skills (developing them and in that
process) there will emerge glory for the Malays (“supaya ada kemegahan bangsa
Melayu “) among the nations of the world, and their good name most exalted
among mankind, and their ulama (and men of learning in all fields) increase in
their excellence, and they will excel among among other ulama, and their
religion will be so outstanding, over and above the religions (of the world), so
that, those kings, by taking such steps (successfully making the Malay World as
treasuries of knowledge and plantations of human skills and ingenuity) will get
the pleasure of Allah, and manifold spiritual rewards, because the spiritual
rewards of every person who benefited from their work and the spiritual rewards
of those who have the ability and skill and imitate the ability, for eternity
they will be given the share in the spiritual rewards, and they will further get
good reputation and mention among all people, and will be registered in the
books of kings and the really great, continuously in their life until the Last
Day. Then in short essay To’ Kenali says: There is no excellence in
a person by himself feeling for his importance alone, (that excellence will not
really be manifest) except when that is witnessed by seeing eyes, and heard by
human ears, as we witness the deeds of people of the past and the present, from
among things which we never imagined in our dreams how they could achieve (such
tremendous success) while we are not able to do so; this shows that we are a
people who are not doing our work of bringing benefits for our people and
nation, whereas if we think and observe those people of the past and the present, who have achieved life of advancement and administration shaking (affairs
related to life on) land and sea, these people do not possess extra bones
or muscles compared to us, their appearance is similar to ours. But
because there is among them high aspirations and ambitions (“cita-cita dan
angan-angan yang tinggi”) with continuous good deeds, bringing benefits to
their people and nation, then they become fortunate people, achieving all that
they desire, advancing in all arena (of life and civilizational fields) (“mara
di dalam tiap-tiap medan”), so much that they leave for us things which we
cannot compare the degree of their nobility (“tiada dapat kita bandingkan
taraf kemuliannya”); Then he reprimands the readers (77), stating: Do we (all) not yet
realize that we are among the negligent, sleeping, getting entertainment from
our ignorance, waking up in getting the pleasures for our own selves? And do we
not believe that such situation as ours will bring down all the marks of honour
of our ancestors obliterating all the remnants of their excellence, pulling out
by the roots the trees of their efforts, in fact that is not hidden from the
observation of those with discerning vision (“tidak tersembunyi pada mereka
yang mempunyai tilik”)? And is it sufficient that we only mention (these
things) and yet t we do not take steps to fulfill those things which we want and
avoiding those things which abhor? There is no day for us if we do not move (to
improve our lot) to-day … There is the note of urgency in his message; a
wake-up call for the Muslims to advance in the path of religion,
knowledge, skills, and the call is indeed extremely “pressing”. It is backed
up by a strong sense of history and intimate knowledge about the changes taking
place. His language is direct, forceful, having the power to “move” thoughts
and souls. May be this is due to his spiritual sincerity and sense of mission.
This is in harmony with the vision of Shaikh Ahmad in the Hadiqatul-Azhar above. In the essay entitled “Sempurna Manusia dan
Bahagianya” (The Perfection of Man and His happiness”) (78) he writes about
some aspects of the perfection of man which are difficult to be attained, while
some are relatively easy. Then this is followed by the lines meaning “You hope
for salvation, but you do not
follow its proper course; the ship does not sail on dry land.” Then he divides humanity into three categories:
those with angelic nature, doing only good things, bringing benefits only not
causing harm; those with the nature of many animals, not bringing benefits and
not causing harm; the last those who are like dangerous animals. Then he says
“You should run (as if in a race) in the field of the first category so that
you will get the flag of victory, and you beware of yourself so that you do not
fall into the second category, and take the utmost care so that you do not fall
into the vale of the third category”. (79). Essay on Pro-active attitude in life In
the essay entitled “Me(n)jernih
Kekeruhan” (Conciliatory Attitude) (80) he says: We
are bored from listening to the criticisms leveled by the foreign peoples who
come to this country, some of them raining down accusations at the Ulama’,
whereas (the situation in the society is such that the members of the ulama’
cannot do much), what can the scholars do when those people who listen do not
observe their advice and exhortations. Muslims
are supposed to be as what the Prophet –peace and blessings be upon him - said
(meaning) ‘The believer with another believer is like a building well erected,
some of them strengthening others”. Therefore
we should follow advice which are in accordance with the Sacred Law or which are
not against it; and we should do our work which does not indicate that we are an
evil nation. It is not hidden to those who visit our country, coming from other
countries, seeing our rules and customary practices, which differ from customary
practices of other countries, for instance in relation to clothing and the
customary practices relating to our association with each other, and other
matters, whereas they have their associations with the ulama’; it seems that
it is less than what is in our country; therefore if we cannot be better then
they (lit. “higher”) then at least we should not be worse off than they,
or at least we should be on par with them. The
above reflects his attitude in relation to keeping the image of Muslims
in this country so that they do not show lower level of conduct as
compared to other nations. At
the end of the short essay he notes the changes taking place in the country and
prays to Allah that the changes will bring in improvements in the society, and
more in line with the demands of the sacred law (“sampai kepada makam yang
dituntuti oleh Syarak”) (81). Short
Reply To A Question on Advancement of Civilization: In
Pengasuh number 4, 22nd August 1918, there was a
question asked: A
question from some one who had visited countries near to Europe: Is the Malay
people a nation (“umat”) which we can hope that from them there will emerge
men on whom we can place our hope (of success) in the field of civilization (“tamadun”)
in words and deeds? To’ Kenali replied concisely: Reply:
from some one who has never gone out from the kitchen of his people in his
homeland (“daripada dapur anak putera buminya”) from thoughts which has
emerged from shriveled brain (lit. dried brain: “otak yang kering”): that to
the opinion of myself who is not very bright, it is so far away, or it is very
difficult for us to see our people, the Malays, riding on the horse of high
skills (“atas kuda kepandaian”) in the arena of advancement which is
attained by people who succeeded in the field. Then he mentions the reason for his remark: The
proof for such (a situation) is that I have seen the sons of my people (“anak-anak
putera bumi sahaya”) are not different at the time when they were getting
shade under the ears of the elephant (the Siamese rule) compared to them at the
time when they are taking refuge under the chin of the lion (under the British);
it seems that they have pushed in a nail like a screw at the planets (indicating
that they have stopped having awareness at all at the changes of the times), and
it has become immovable; and the world cannot change its ways from what is
already known, whereas (in actual fact) we see that the world is changing , not
static, so much so that we can write about its fixed ways in books. (82) Thus
we can see that To’ Kenali is emphasizing on the changes taking place then,
and urging the Muslims to change so that they regain their honour and position
as well as the honour of their religion. The message is the same as the message
of his teacher, Shaikh Ahmad. And we can see that To’ Kenali still thinks and
acts within the perimeter of the perspective of classical Sunni scholarship, and
there is not the slightest trace of
disapproval of the classical intellectual attitude.
His Message for Unity of Muslims of this Country: In sending a very strongly worded message for affecting the
unity of Muslims in the country he writes (83) O
people of the Malay Peninsula (“ahli Semenanjung Tanah Melayu”), come, let
us agree on one word (that is unity) so that it is easy for us to co-operate
with each other, and we have no need for one Malay Dr Sun Yat Sin who can call
mus to agreement of unity and have harmonious relations with one another (“kepada
ittifaq dan berjinak-jinak”) because I see that there is no one who can be
like Dr Sun Yat Sen in the Malay Peninsula. It seems to me that for a person to
be like Dr Sun Yat Sen he needs knowledge and wealth, and for this two to be
combined in a person, at this time, is very difficult; some have knowledge but
no wealth; others have wealth but no knowledge; and those with wealth and those
with knowledge are so different in their objectives if the person of knowledge
tells the person with wealth: (anything which should be done) he will say this
person is going to cheat me.’ So he will wait until he can do that himself;
nothing is done; but the path to unity, to me, is closed, because our people,
the Malays, have a disease, even European doctors are unable to affect a cure;
the disease is: some of them think that they are better than others, and it
seems to me that there is no way so that we can get rid of this (disease) In spite of that, he advises people who are capable of
doing work so that they do it carefully and cautiously. He says (84):
Now
I hope that those who are capable of doing their work should do so properly with
caution, gradually, so that they can make the person who is averse in attitude
to be intimate, so that the work is not tiring but fruitless, with the objective
unattained. Then he mentions in humility that he is not the “horse”
for this endeavour; if there is anyone going to take up his work, he is prepared
to leave. He states: I
admit that I am not a “horse” for this field (of endeavour); if there is
anyone who can release me from this work, then I will stop from it, this is
because it is not my intention to show off my good deeds looking for the praise
of others; (I know this) because a writer is a target for the knuckles; if he
does not close his eyes (neglecting what people say about him or do things
against him) he will die of grief… I
have courage to plunge into the sea of fire which is always burning as long as
the good ambition is there (in me), and I am not satisfied if I breath my last
without seeing new changes which are good (for the religion and the people).
(85). Short Essay On Spiritual Guidance
About Intention In Prayer: Apart
from writing on topics discussed above, he also gives spiritual guidance in
relation questions on spiritual duties. For instance in relation to the question
of intention in prayer, in a short essay entitled: “Kenyataan, Ingatan,
Nasihat yang berkenaan dengan soal-soal hukum muqaranah” (86) he states:
Among
the inhabitants of the State of Kelantan in several districts there those who
pray their five daily prayers and they do not formulate the intention (of
prayer) as the intention which is generally known, only they remember in their
heart (at the time of the takbir): ‘Allah is Most Great’ only. So
since there crops up a question concerning the matter above mentioned, that is
there has been quarrels among the people causing the situation to be obligatory
on us to provide a reply giving advise and remembrance, so that this benefits
the Muslims. So
we say that, those who pray by formulating the intention in that way, that is
having in the heart the meaning “Allah is Most Great” only, in the ‘takbiratul-ihram’,
without fulfilling at the same time or slightly before (the ‘takbiratul-ihram’)
the objective (‘qasad’) (namely: ‘I pray’), ‘ta’arrud’ (that is
remembering ‘the obligatory prayer’), and ‘ta’ayyun’ (remembering the
stipulated prayer, say ‘zohor’ or ‘asar), that person is clearly in the
wrong (“telah teranglah salahnya”); this is because he is contrary (in his
opinion) to the consensus of the great scholars
like Shafi’i himself and those imams who follow his school of law like
Imam Nawawi, Imam Rafi’i, Imam Ghazali, and others in their works, big and
small, like al-Umm, Ihya’, Tuhfah, Nihayah,
and other works. In short, it is clear that such a position is contrary to
consensus of the ulama’. (87) This shows that To’ Kenali
belongs to the Sunni intellectual position in holding to Sunni classical
standard sholarship in his views. And this has preserved the attitude in the
pondoks until the present day. Short
Stories of To’ Kenali: Short
stories of To’ Kenali has been recorded
by Abdullah al-Qari in his works , and this is recorded also in his Pusaka
Tuk Kenali,under the heading “Cerpen-Cerpen Tuk Kenali”. He has recorded
them from oral sources. There are two books of Abdullah al-Qari concerning this
topic, namely 12 Cerpen Tuk Kenali, and the other is Tuk Qadhi dan Tuk
Guru. In this paper this topic is not taken into consideration. Spiritual Devotions of Tuk Kenali; Abdullah
al-Qari has recorded the prayers and invocations of Tuk Kenali in his Pusaka
Tuk Kenali (88)
They
consist of the following, based on the informations from his students: 1.
Called by his students “blessings of Tuk Kenali” (“selawat Tuk
Kenali”); this excellence of invoking blessings and peace on the Prophet is
universally known in Islam. On
Friday and on Thursday nights To’ Kenali is reported to recite : اللهم صل
وسلم وبارك
على سيدنا
محمد النبى
الامى الحبيب
العلى القدر
العظيم الجاه
وعلى أله
وصحبه وسلم O Lord, shower blessings and
peace and give blessings on our leader Muhammad the unlettered Prophet, the
beloved one, the one with high position, with greatness of degree, and on his
family and companions, and bless them in peace. 2.
The prayers and invocations of To’ Kenali in Ramadan. He slept little
in Ramadan, spending time reciting verses of the Qur’an and making prayers. 3.
He was always reciting the Chapter of al-Ikhlas of the Qur’an, even
while he was walking and going about doing his duties. The blessings from this
spiritual practice must have strengthened him spiritually, making him the
saintly man that he is. (89) 4.
He always recites the “do’a Tuk Kenali” as known by the people,
after the daily prayers.This prayer is the prayer of Imam al-Ghazali as is found
in the end of the text Ayyuhal-Walad. 5. It can be added that even though he was so much influenced by
Sufism, including the discourse of al-Ghazali, he was not a practitioner of any
tariqah. This influence is clear from him reading such texts as Hidayatu’s-salikin,
Sayr al-salikin, both containing discourses of al-Ghazali from the Bidayatul-Hidayah
and Ihya’ ‘Ulum al-Din and other texts. Of course his own life
bears testimony to the influence of the spiritual and intellectual discourse of
al-Ghazali. Concluding
Remarks: In conclusion we can observe in
To’ Kenali – May God bless his soul - the intellectual and spiritual figure
of a traditional ‘alim steeped in Sunni traditional scholarship, with a very
strong grasp of Sunni intellectual legacy, combined with an intense spiritual
focus, and the simplest way of living, yet acutely aware of the changes taking
place around him and in his society, and with a sense of urgency made an attempt
to prepare his people through educational and journalistic efforts, so that they
strengthen themselves for facing such changes and challenges. Even though he was
schooled in the traditional mould, he was aware of the prevailing issues, even
on the international scene, from
his reading of magazines and newspapers, Malay and Arabic, thus he combined in
himself the external appearance of the man of the old school, yet he was
“modern” in his intellectual awareness. All this is combined with his
concentrated spiritual collectedness, which kept him on the track, unswayed by
the external events so challenging in social and cultural life. It is worthy of
note that his reform in education and religious thinking does not make him break
away from the traditional construct of the Sunni legacy, unlike other figures
who stand for “reform” in the Malay-Indonesian World, tainted
with rather shallow intellectual awareness
compared to him. This is a figure in whom profound spiritual awareness is
combined with social and educational activism, and he has left a legacy which is
worthy to be reckoned with. He is a worthy student and follower of the great
Shaikh Ahmad al-Fatani. Wallahu a’lam. End-Notes: *
In the preparation of this essay the writer would like to
express his heartfelt gratitude-jazakumu’Llahu khairal-jaza’ – to
the present Chief Editor of Pengasuh, Ustaz Muhammad bin Mahmud for
making available the copies of Pengasuh and other materials; to my
esteemed friend Zaidi Mohd Hassan for his ready help with books and other
printed materials and also useful discussions; the Chief-Librarian of the Kota
Bharu Public Library, and his helpful staff for the generous loan of books and
journals. (1)
The epithet ‘To’ in Malay is not to be confused with
‘datuk’ meaning grand father; it connotes a mark of respect indicating
seniority in learning, good character, influence, or craft: like To’ Guru, a
very respectable religious teacher, to’ ‘alim a very learned man, to’
penggawa, a chief in a district, to’ penghulu, a village chief, to’
fiqh, an alim in Islamic sacred law, to’ tasauf, a man learned in
tasawwuf and practicing it, to’ nahu, a man learned in Arabic grammar,
and so on; there is even the curious to’ Mesir for a man who is known
to dream about going to Egypt, but unfortunately never did . Then there is the
famed To’ Khurasan, an ‘alim from Khurasan, Abu ‘Abdullah Sayyid
Hasan bin Nur Hasan,
who was born in Pakistan, and active in Kota Bharu in giving his lessons on
hadith in the 1920s. See
Ismail Che Daud, “Tok Khurasan”, in Tokoh ‘Ulama Semenanjung Melayu
(1), pp.435-450). (2)
See the magazine Pengasuh (Educator), number 1, 1981. (3)
For his life Yusoff Zaky Yacob “Tok Kenali 1870-1933)’ in Tokoh-Tokoh
Ulama Semenanjung I, (edit) Ismail Che Daud, Majlis Ugama Islam dan Adat
istiadat Melayu Kelantan, Kota Bharu, 2001, 255-266; and the significant
contribution of Abdullah al-Qari Haji Salleh, “To’ Kenali: His Life and
Influence”, in Kelantan, Religion, Society and Politics in a Malay State,
(ed) William R. Roff, Oxford University Press, Kuala Lumpur, 1974, pp 87-100.The
Muhammadi Mosque in which To’ Kenali had his lessons was a wooden mosque ; the mosque
which is found at present was built later in the 1920’s, under the British,
and with many modifications and additions to the original building. (4)
Abdullah al-Qari, op. cit. 88. (5)
The name “pondok” in Northern Malaya then, and even in Malaysia now,
does not mean only the hut in which a student stays, but a generic name for a
particular area in which such traditional system of Islamic education is
available. The name “pondok” is then qualified either by the name of the
locality or the name of the most prominent religious scholar in the institution.
For example, there was then in Kota Bharu itself the Pondok Kubang Pasu, named
after the locality Kubang Pasu, to the north of the town center. Abdullah al-Qari,
ibid. 88. (6)
Yusoff Zaky Yacob, op. cit. p.261. Concerning Wan ‘Ali Kutan (about 1837-1913) see Tokoh-Tokoh ‘Ulama Semenanjung Melayu (1), (ed)
Ismail Che Daud, Majlis Ugama Islam dan Adat istiadat Melayu Kelantan, Kota
Bharu, Kelantan, 2001, pp.177-188. (7)
(Abdullah, 1967, 21). (8)
For general
study on Malay Islamic scholars, see Peter G.Riddell, Islam and the
Malay-Indonesian World, Horizon Books, Singapore, 2001; and for tradition of
‘pesantren” (or “pondok” education) and the utilization of the
“yellow” books- the “kitab kuning” in Islamic traditional education in
the Malay World, see Martin van Bruinessen, Kitab Kuning Pesantren Dan
Tarikat Tradisi-Tradisi Islam Indonesia, Mizan Publishers, Bandung, 1995.
Concerning scholarly and religious activities in the Malay World
(Indonesia) in the 19th Century see Dr Karel A.Steenbrink, Beberapa
Aspek Tentang Islam Di Indonesia Abad ke-19, Bulan Bintang, Jakarta,
1984.The present writer has also briefly touched upon some of these writers in
“Peranan Intelektuil (Ulama) Islam di Malaysia dalam pembentukan
Kebudayaan”, in Peradaban dalam Islam, Pustaka Aman Press, Kota Bharu,
Kelantan, 1982, pp.223-245. And for
biographies of Muslim scholars active in the Malay Peninsula of Malaysia, see Tokoh-Tokoh
‘Ulama Semenanjung Melayu (1), (ed) Ismail Che Daud, Majlis Ugama Islam
dan Adat Istiadat Melayu Kelantan, Kota Bharu, 2001, with additional materials
on scholars of Kelantan doing da’wah work in Cambodia (Kemboja), and Kelantan
religious scholars who became muftis outside the state of Kelantan. (9)
Among those
friends helping him in this manner were To’ Bachok and Tok Jelapang who became
weel known as scholars or To’ Guru in Kelantan. For To’ Bachok see “Tok
Bachok”, (about 1868-1953) see Tokoh-Tokoh ‘Ulama Semenanjung Melayu (1),
pp.521-530), and for To’ Jelapang (or Tok Padang Jelapang) by Ismail Awang,
see ibid. pp.325-335. See also Abdullah, 1967a, 26). (10)
For materials on life of Shaikh Ahmad al-Fatani see Wan Mohd Shaghir
Abdullah on Syaikh Ahmad al-Fathani, Khazanah Fathaniah, Kuala Lumpur; and Syekh
Wan Ahmad Patani (1856-1908) by Ismail Che Daud in Tokoh ‘Ulama Semenanjung
Melayu (1), pp.139-163. (11)
On Shaikh Daud al-Fatani see Tokoh ‘Ulama Semenanjung Melayu (1),
by Ismail Che Daud, pp.17-66. Also see the present writer’s Pengaruh Shaikh
Daud Melalui Kitab-kitabnya (The Influence of Shaikh Daud Through His Texts), a
paper presented in a conference in the Prince of Songkhla University, Thailand,
three years ago. (12)
Lihat Tokoh ‘Ulama Semenanjung Melayu (1). p.262. (13)
See Abdullah al-Qari, Detik-Detik Sejarah Hidup Tuk Kenali, Al-Hidayah
Publishers, 2001, p.37. In connection with the visit of To’ Kenali to Cairo
meeting the ulama of al-Azhar and also Shaikh Yusuf al-Nabhani in Beirut, and
its significane the writer is indebted to his friend Zaidi bin Hassan of Kota
Bharu, Kelantan, in his e-mail 12th of July, 2003. (14)
C.O.273/353:F.O. to C.O. 10th March 1909, minute by R.E.Stubbs,
f.132. For the text of the Anglo-Siamese Treaty of 1909 see W.G. Maxwell and
W.S.Gibson, Treaties and Engagements affecting the Malay States and Borneo, London,
1924. pp.88-95. See Shahril Talib, History of Kelantan, 1890-1940, Monograph
no.21, MRAS, 1995, p.105. (15)
Yusoff Zaky Yacob, “Tok Kenali” in Tokoh ‘Ulama Semenanjung
Melayu (1), p.265. (16)
Al-Qari, “Tok Kenali…” in Kelantan Religion, Society and
Politics in A Malay State, (ed) Roff, p.92. (17)
Abdullah al-Qari, Detik-Detik Hidup To’ Kenali, Al-Hidayah
Publishers, Kuala Lumpur, 127-128. (18)
Ibid.p.92. (19)
See Pengasuh,
XVI. 433, 11 Dec.1933). The actual editor during its early years was Haji
Muhammad bin Khatib Haji Muhammad Said (Dato’ Bentara Jaya) later entitled
Dato’ Laksmana). Cf al-Qari, op.cit., p.93 fn.12. (20)
Tafsir ibn
Kathir is the
famous tafsir by ‘Imad al-Din Abu al-Fida Isma’il bin Kathir al-Qurashi,
(d.774 A.H.). The Tafsir al-Khazin is an authoritative Sunni tafsir too,
though less well known. It is by Imam Abu al-Hasan ‘Ali bin Muhammad bin
Ibrahim (678-741), popularly known as Tafsir al-Khazin. (21)
Al-Qari, op. cit., p.94. (22)
Muhammad, 1964/65, 63), Cf al-Qari,”To’ Kenali…” in Kelantan
Religion, Society and Politics in a Malay State, p.94. In relation to his
posts and duties Abdullah al-Qari mentions in his recent publication Detik-Detik
Sejarah Hidup Tuk Kenali, Al-Hidayah Publishers, Kuala Lumpur, 2001 the
following: member of the Majlis Ulama Islam of Kelantan (member of the Council
of Scholars) from 7th December 1915-19th November, 1933;
Chief Islamic education officer, responsible for leading the Madrasah
Muhammadiyyah and the publication of text-books at that time.He is mentioned as
Assistant-Mufti, that is he helped the work of the Mufti Haji Wan Musa and Mufti
Hajim Ibrahim bin Yusuf.He was first editor of Pengasuh; then he was a
member of the Majlis Agama Islam Dan Adat istiadat Melayu, Kelantan.He
established the Jam’iyyah al-‘Asriyyah; translated a part of the tafsir
“al-Khazin”, and parts of “al-Umm” of al-Shafi’i; translated “Tafsir
ibn Kathir”; wrote a work on Arabic grammar and syntax, later published under
the title Al-Durus al-Kenaliyyah al-Ibtida’iyyah by Haji ‘Ali
Salahuddin;’ religious teacher at the Muhammadi Mosque. (23)
Until recently the present writer is one of the frequent visitors of this
musalla. (24)
Born in 1902, Haji ‘Ali Pulau Pisang (known from his place his
residence and his madrasah, taught in Kota Bharu for a number of years;
was a long time member of the Meshuarat ‘Ulama of the Majlis Ugama Islam of
Kelantan, and author of a number of works on Arabic language. He died in 1968
(Abdullah, 1967a, 113-15. Cf Kelantan Religion, Society and Politics in A
Malay State, p.95 fn.14. (25)
For a concise and good biography of this scholar see Ismail Awang,
“Syaikh ‘Uthman Jalaluddin”, in Tokoh ‘Ulama Semenanjung Melayu (1),
pp.503-519. (26)
In ‘Abdullah al-Qari, “To’ Kenali…” in Kelantan Religion,
Society and Politics in a Malay State, p. 95. (27)
in Pengasuh no. 552 (March-April, 1998). pp. 45-49. (28)
Born at kampong Sireh, Kota bharu, in 1897.Later Haji ‘Abdullah taught
at the Muhammadi Mosque, and spent some time in Mecca at the end of 1920s,
returning to stay at Bunut Payong.He was a member of the Meshuarat
‘Ulama from 1930s; he passed away in 1961. (Abdullah al-Qari, “To’
Kenali…”, in Kelantan Religion, Society and Politics in A Malay State,
fn.16, p.95. (29)
Ismail Awang, “Haji Mat Pauh” in Tokoh-Tokoh Ulama’ Semenanjung
Melayu (2), 218-223. (30)
See Ismail Awang, “Haji Awang Lambor” in Tokoh-Tokoh Ulama’
Semenanjund (2), 73-81.Haji Awang bin Haji Omar Lambor, dilahirkan di Lambor,
Wakaf Baru, Kelantan, pada tahun 1900.Sewaktu remaja ia dihantar oleh bapanya
belajar dengan To’ Kenali, kemudian pergi belajar di Meranti Pasir Mas,
kemudian pergi ke Selehor, Tumpat, untuk meneruskan pengajiannya. Selepas itu
beliau meneruskan pengajiannya di Mekah, kemudian kembali mengajar di
Lambor.Murid-muridnya ada yang datang dari Pahang dan Trengganu. Beliau
meninggal dunia pada tahun 1963. (31)
Haji Ghazali Pulai Chondong (1961-1969). One of the important scholars of
Kelantan, known as a sufi. He was born in Kampong Lati, Pasir Mas, Kelantan, say
in 1916.After studying the Qur’an and attending the lessons of his own
brother, he went to continue his studies under Haji Yusof Kenali; after the
death of To’ Kenali he went to study under Haji Omar bin Ismail Nuruddin of
Sungai Keladi, Kota Bharu; then he went to study in Mecca. After his return to
Kelantan he taught at Pondok Kampong Sipoi, To Uban, Pasir Mas, Kelantan. Then
he went to Pulai Chondong and taught there.
Among the texts taught by him were Tafsir Jalalain, Baidawi, Ihya’’Ulumud-Din,
Minhaj al-‘Abidin, al-Qastallani and other classical Sunni texts. See
Ismail Awang, “Haji Ghazali Pulai Chondong”, in Tokoh-Tokoh Ulama’
Semenanjung Melayu (2), pp.179-186. (32)
Haji Yaakub Legor (1892-1971). He is Haji Yaakub bin Ismail bin Abdul
Rahman.He was born in Legor, Nakhon Si Thammarat, Thailand, in 1892.Seeing his
excellence in imbibing his lessons, his teacher brought him to Pondok Kenali;
To’ Kenali was so pleased with his educational progress that he allowed Haji
Yaakub answer questions directed to him;in 1919 Haji Yaakub was entrusted with
the task of teaching at Muhammadi
Mosque in Kota Bharu; thus he became one of the teachers there apart from To’
Kenali and others. He passed away in Legor in 1971. (33)
Haji Mat Tubuh (1904-1971)
who was born without hands. To’ Kenali taught him so much so that he became an
‘alim in his time. He established his pondok in Beris, Bachok, Kelantan and
gave his Islamic lessons there, and he became so well known as an educator. (34)
Haji Abdullah Langgar (1907-1976). (35)
Haji Bidin Dungun (1893-1977): his full name is Haji Zainal Abidin bin
Mat Ali, a famous and very respected ‘alim of Dungun, Trengganu. Due to his
efforts in Islamic traditional education there emerged religious leaders and
politicians in the society. After some elementary education in his own village,
he went for his further studies to Pondok To’ Kenali. By memorizing Alfiah,
the Qur’an, and studying the traditions of the Prophet, finally he became a
respected ‘alim and then returned to Trengganu to establish his own pondok. He
is known to be a person who was very simple in his ways and his students were
developed to be very devoted to their spiritual devotions. See Ismail Awang,
“Haji Bidin Dungun”, in Tokoh-Tokoh Ulama’ Semenanjung melayu (2), pp.281-287. (36)
Dato’ Haji Ismail (ex-mufti of Kelantan) (1915-1988); he was born in
Kampong Gong Kemuning, Pasir Putih, Kelantan.After studying in Pasir Putih, he
went to further his studies at Pondok Kenali in 1929 and in between 1930 until
1937 he studied in the “halaqah” in the Muhammadi Mosque, Kota Bharu.Among
his teachers there were To’ Kenali himself, Haji saad Kangkong, Haji Ali
Salahuddin, Haji Ahmade Manan, and Haji Ahmad Mahir.After teaching at Maahad
Muhammadi for anumber of years, he was appointed as the state mufti until he
passed away.He is a co-writer of
the Mestika Hadith and Mestika Hadith published by Pusat Islam or
Islamic Centre of Malaysia. See Abdul Razak Mahmud, Pengasuh, “Dato’
Haji Ismail Dalam Kenangan”, 493, Julai-August, 1988, pp.5-6, 41.; also in Tokoh-Tokoh
Ulama’ Semenanjung Melayu (2), pp.343-351. (37)
Shaikh Abdul Rahim Idris (1912-1990). He was born in Kampong Simpang
Lido, Kota Bharu, Kelantan in 1912. His father was the state mufti from
1921-1927.After studying at Madrasah Muhammadiyyah (not to be confused with
Maahad Muhammadi later) for six years, he studied in the Muhammadi Mosque, which
was then a centre of learning then. Among his teachers there were To’ Kenali,
Haji yaakub Legur, Haji Saad Kangkong and others. After two years he waent for
further studies in Mecca; after studying for four years he was permitted to
teach at the Sacred Mosque, Mecca. He alsao taught at madrasah al-falah there
until his retirement from teaching in both institutions. Among his written works
are Lunas Perceritaan (Tarikh al-Ka’bah al-Mu’azzamah), published by
the Ministry of the Interior, Saudi Kingdom, 1371 of the Hijrah; Panduan Haji
dan Umrah Dalam Empat Mazhab Shafi’I, Hanafi, Maliki, Hanbali, and Tarikh
Masjid al-Madinah al-Munawwarah, printed in Matbaah al-Anwar, Cairo, 1966. (38)
Haji Nor Bot
(1904-1994); his full name is Haji Muhammad Nor bin Haji Abdullah, He started
his education by attending the lessons of Haji Othman bin Haji Abu Bakar near
Kadok, Kota Bharu, beginning with Arabic grammar in Mutammimah, then in
spiritual ethics in Bidayatul-Hidayah, then in aqidah with al-Durr
bal-Thamin, then in fiqh with Sullam al-Mubtadi, then in fiqh Matla’
al-Badrain, and Furu’ al-Masa’il (advanced wirk in fiqh in
Malay). He was most grateful for this effective education under Haji Othman. He
also memorized Alfiyah and Matan Ajrumiyah. Then he went to study
in Kota Bharu where he was taught by To’ Kenali and Haji Yaakub Legur. Under
To’ Kenali he studied Arabic texts like Mukhtasar, Swhaikh Khalid,
Mutammimah (all of which he had studied under Shaikh Othman), Azhari,
Qatr al-Nada, Shudhur al-Dhahab (all of which deal with Arabic grammar and
syntax). Under Haji Yaakub Legur he studied Jalalain (tafsir), al-Ashmuni
(grammar and syntax)i, Fath al-Wahhab (fiqh), Kifayat al-‘Awamm, al-Hudhudi, and
al-Dusuqi (the last three being texts in theology). Then he went to
further his studies in Mecca. He returned to Kelantan and established his own
pondok in which he educated many students who later became ulama on their own
right and advanced the cause of Islamic education and da’wah work in the
society. Among his students is the present Mufti of Kelantan, Dato’ Haji
Hasbullah bin Mohd Hassan. See Abdul Razak Mahmud, “Haji Nor Bot Dalam
Kenangan”, Tokoh-Tokoh Ulama’ Semenanjung Melayu (2), pp.373-381. (39)
Ismail Bakar “Tok Kenali Sebagai Ulama dan Tokoh Islam” (Tok Kenali
as An ‘Alim and Muslim Personality), Warisan Kelantan, XVI.50-65. (40)
Ibid. p.59. (41)
ibid. (42)
See fn.23. (43)
See Ismail Awang, “Syaikh ‘Uthman Jalaluddin”, in Tokoh ‘Ulama
Semenanjung Melayu (1), 511-517. (44)
Born in 1983; studied with To’ Kenali and then went for several years
to study in Mecca, from about 1911; then returned to Kelantan and taught in Kota
Bharu; wrote a number of tracts or risalah. Two of his children are noted
for their literary contributions, especially Dato ‘ Yusoff Zaky Yacob, the
founder of the Dian Press in Kota Bharu, and Tuan Haji Hassan, the founder of
the Pustaka Aman Press, Kota Bharu. (al-Qari, op. cit. fn.17, p.96. (45)
He was born in Mecca of Perak Malay parents, in 1895, returned to the
Peninsula in about 1910, spending some four years in Kelantan, studying under
To’ Kenali (during this time he also wrote for the magazine Pengasuh).
–Abdullah al-Qari, op. cit., fn 18 p.96. He was awarded honourary Doctor of
Letters by the National University of Malaysia and made the Maal Hijrah
Personality by the Malaysian government. (46)
Haji ‘Abdullah Tahir bin Haji Ahmad (1897-1961) founder of the Pondok
Ahmadiah of Bunut Payong, Kota Bharu.For more materials on Haji ‘Abdullah
Tahir see Tokoh-Tokoh Ulama’ Semenanjung Melayu (2)(ed) Ismail Che Daud,
Majlis Ugama Islam dan Adat Istiadat Melayu Kelantan,1996, pp.49-64. (47)
Yusoff Zaky Yacob,”Haji ‘Abdullah Tahir”, in Tokoh-Tokoh
Ulama’ Semenanjung Melayu (2), (ed) Ismail Che Daud, pp.62-63. (48)
ibid. (49)
Born in 1899, Ahmad Ismail spent his lifetime in the
service of periodical journalism and the Islamic religion; after the Second
World War became a member of the Majlis Ugama of Kelantan, and later was given
the title of Dato’ Lela Negara Kelantan; he passed away in 1969. (50)
Born in 1907, was a prolific writer on religious subjects (Abdullah,
1967a, 121), and later became active politically, serving as the Chief-Minister
of Johore until 1967. (al-Qari, in Kelantan Rel.igion, Society and
Politics…,fn 20, p.96.) (51)
On Haji Ahmad Mahir, see Ismail Awang, “Haji Ahmad Maher”, in Tokoh-Tokoh
Ulama’ Semenanjung Melayu (2), pp.149-166. (52)
al-Qari, ibid., p.97. (53)
Abdullah al-Qari “To’ Kenali, His Life and Inluence” , ibid.See
Abdullah (1967a) 100-110. (54)
See Abdullah al-Qari, “To’ Kenali, Life and
Influence”, op. cit., 97-99. and other works published
like Pusaka Tuk Kenali, Pustaka Asa, Kenali, Kota Kharu, Kelantan
1988; Sumbangan Tuk Kenali Kepada Dunia Ilmu, Pustaka Asa, kenali, Kota
Bharu, 1981; 20 Sikap Dan pandangan Tuk Kenali, Pustaka Asa, Kenali, Kota
Bharu, Kelantan, 1988; Kelantan
Serambi Makkah di Zaman Tuk Kenali, Pustaka Asa, Kenali, Kota Bharu, 1988; Keberkatan Tuk
Kenali, Pustaka Asa, kenali, Kota Bharu, 1991; and the most recent Detik-DetikSejarah
Tuk Kenali, Al-Hidayah Publishers, Kuala Lumpur, 2001. (55)
in 20 Sikap Dan Pandangan Tuk Kenali, p.3. (56)
cf.ibid. (57)
Cited in ibid. p.11. (58)
Saudara, number 29, November, 1933. See
Abdullah alo-Qari, ibid.12-13. (59)
ibid.p.13. (60)
under the caption “Sikap Tuk Kenali Terhadap Tariqah?”
ibid.13-18, then citing the views from writers who are associated with a certain
school of thought which is anti-sufism, which does not represent mainstream
Sunni Islam which is really the doctrine of To’ Kenali (61)
Shaikh Ahmad bin Muhammad Zain bin Mustafa al-Fatani, Kitab
al-Fatawa al-Fataniyyah, Matbaah Fatani Press, Fatani, Siam (Thailand), 1377
(about 1957).pp.179-191.Concerning Ence ‘Id in the text, possibly the teacher
is Shaikh Said Linggi who came to
Kelantan before Shaikh Azhari. (62)
ibid.
p.180. (63)
ibid.,p.182. (64)
ibid.p.41 (65)
ibid.42. (66)
ibid.42. (67)
Abdullah al-Qari, Pusaka Tuk Kenali, Pustaka Asa,
Kenali, Kota Bharu, 1988,pp.3-5. (68)
ibid.p.4. (69)
ibid. p.6 (70)
ibid.,p.7 (71)
ibid.,pp.9-16 (72)
Pengasuh, number 1, 11th July,
1918, p.2. (73)
ibid. p.3. (74)
Tokoh –Tokoh Ulama’ Semenanjung Melayu (2), p27. (75)
Pengasuh,
number 1, 11 July, 1918, p.3. (76)
In Hadiqatul-Azhar, edisi Wan Mohd Saghir, edisi
Khazanah Fathaniah, Kuala Lumpur, 2001, p.22-23. (77)
Pengasuh,no.
1, 11 July, 1918, p.3. (78)
Pengasuh, no. 2, 24 July, 1918.pp5-6. (79)
Ibid.,p.6. (80)
Pengasuh,no. 3, 8th August,
1918, pp.2 –3. (81)
ibid.,p.3. (82)
Pengasuh,
no.4, 22nd August, 1918,p.3. (83)
ibid.,no. 5, 7th September,
1918.p3. (84)
ibid.,p.3-4. (85)
ibid.p.4. (86)
See Abdullah al-Qari, Pusaka Tuk Kenali, p.9 (87)
In Pengasuh,number 25, 30th June,
1919.p8.Cf Abdullah al-Qari, in fn (82). (88)
pp.20-32. (89)
There is an interesting remark about To’ Kenali from the famed spiritual leader of Trengganu, ‘Abdul Rahman
Limbong. It
is stated that “Haji ‘Abdul
Rahman considers Tok Kenali from among the Sufis (“bukan dari golongan sufi”)
but from among the jurists who are extremely truthful (“yang disifatkan oleh
beliau sebagai orang betul”) - in Timah Hamzah, Pemberontakan Tani 1928 di
Trengganu, Dewan Bahasa dan Pustaka, 1981, p.40. Bibliography: Abdullah al-Qari b.Haji Salleh, Detik-Detik
Sejarah Hidup Tuk Kenali,Al-Hidayah Publishers, 2001. ---Sumbangan Tuk Kenali Kepada Dunia Ilmu, Pustaka
Asa, Kubang Kerian, Kota Bharu, Kelantan, 1981. ---20 Sikap Dan Pandangan Tuk Kenali, Pustaka
Asa, Kubang Kerian, Kota Bharu, Kelantan, 1988. ---Kelantan Serambi Makkah Di Zaman Tuk Kenali,
Pustaka Asa, Kubang Kerian, Kota Bharu, Kelantan, 1988. ---Pusaka Tuk Kenali, Pustaka Asa, Kubang
Kerian, Kota Bharu, Kelantan, 1988. ---Keberkatan Tuk Kenali, Pustaka Asa, Kubang
Kerian, Kota Bharu, Kelantan, 1991. Ismail Che Daud
(ed),Tokoh-Tokoh Ulama’ Semenanjung Melayu (1), Majlis Ugama Islam Kelantan dan Adat
Istiadat Melayu Kelantan, Kota Bharu, 3rd edition, 2001. ---Tokoh-Tokoh Ulama’ Semenanjung Melayu(2),Majlis
Ugama Islam Dan Adat istiadat Melaytu Kelantan, Kota Bharu,1966. Pengasuh (Published by the Kelantan
Council of Religion and Malay Customs), number 1, 11th July 1918
–number 36 of 7th December 1919.
Shahril Talib, History of Kelantan 1890-1940,Monograph
no.12, Malaysian Branch of the Royal Asiatic Society, 1995. W. A. Graham, Kelantan A State of the Malay
Peninsula, James Maclehose And Sons, Glasgow, 1908. William R. Roff (ed) Kelantan Religion, Society
and Politics in A Malay State, Oxford University Press, Kuala Lumpur, 1974. NOTE; (Writers’ note: This is an updated and final version of
the article. The following are to be noted:
|
Dikemaskini pada : 24-Jan-04 09:00 PM
|