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The real cry of Syed Shaykh al-Hady: With selections of his writings by his son Syed Alwi Al-Hady
SYED Shaykh al-Hady, militant reformer of Islām and Muslims, has yet to be fully recognised nationally in Malaya for his contribution to the liberation of Muslim consciousness.
SYED Shaykh has yet to be recognised internationally for the part he played in this Malay extremity of the reformist movement started by the modernising theoreticians of the Islamic world, Jamāl al-Dīn al-Afghānī, Egypt’s Muhammad ‘Abduh, Rashīd Rida and others.
SYED Shaykh was one of the founders of al-Imām (The Leader) in 1906, a Jawi-Malay journal published in Singapore and dedicated to islah and tajdid, reform and renewal. In 1926-8, now based in Penang, he created al-Ikhwān (Brethren), the newspaper Saudara (Brother), as well as the Jelutong Press. In these, Syed Shaykh, Shaykh ‘Abd Allāh Maghribī, Shaykh Mohd. Tahir Jalaluddin, Imam Abu Bakar Ash‘ari, and others courageously attacked abuses wrongly sanctioned by a misinterpretation of what was the intrinsic direction and nature Islām, which they contended was at all times progressive and life-giving. They adamantly stood against taqlīd, the blind following of tradition, which Prophet Muhammad had warned would lead us ‘to crawl into the lizard’s hole’ if our forefathers had done so.
READING the criticisms of the Modernists vanguard of more than a hundred years ago, one is struck by the realisation that many are still valid today, that Malay society in its religious culture and religious-structure still stands in need of courageous islah thinkers if the life force of the Malay Muslim mass is to be allowed to come out from under the remaining coconut shell where no sun can shine in.
THIS compendium is dedicated to that vision.
- See more at: http://irfront.net/synopsis-of-the-re...
SYED Shaykh has yet to be recognised internationally for the part he played in this Malay extremity of the reformist movement started by the modernising theoreticians of the Islamic world, Jamāl al-Dīn al-Afghānī, Egypt’s Muhammad ‘Abduh, Rashīd Rida and others.
SYED Shaykh was one of the founders of al-Imām (The Leader) in 1906, a Jawi-Malay journal published in Singapore and dedicated to islah and tajdid, reform and renewal. In 1926-8, now based in Penang, he created al-Ikhwān (Brethren), the newspaper Saudara (Brother), as well as the Jelutong Press. In these, Syed Shaykh, Shaykh ‘Abd Allāh Maghribī, Shaykh Mohd. Tahir Jalaluddin, Imam Abu Bakar Ash‘ari, and others courageously attacked abuses wrongly sanctioned by a misinterpretation of what was the intrinsic direction and nature Islām, which they contended was at all times progressive and life-giving. They adamantly stood against taqlīd, the blind following of tradition, which Prophet Muhammad had warned would lead us ‘to crawl into the lizard’s hole’ if our forefathers had done so.
READING the criticisms of the Modernists vanguard of more than a hundred years ago, one is struck by the realisation that many are still valid today, that Malay society in its religious culture and religious-structure still stands in need of courageous islah thinkers if the life force of the Malay Muslim mass is to be allowed to come out from under the remaining coconut shell where no sun can shine in.
THIS compendium is dedicated to that vision.
- See more at: http://irfront.net/synopsis-of-the-re...
402 pages, Unknown Binding
Published April 1, 2016
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March 24, 2022
As one of the thousands of former students from the al Mashoor school he himself founded in 1916, it is a great need to go look into his thought and the religious, education and social reform movement he established.
A longer review will be done at the end of April after exams.
Updated 11th May:
Berbetulan selepas membaca sedikit mengenai Iqbal (di-mana mereka hidup dalam era dan masa yang sama), ada beberapa keselarian dalam pesan-pesan yang disuarakan oleh Syed Shaikh al-Hadi, khususnya dari pesanan menyuruh bekerja dan penyeruan semangat kesatuan. Buku ini sangat baik, dari erti kata memberikan sedikit-sebanyak latar tempat dan peristiwa sejarah yang mencorak pemikiran al-Hadi dalam bab-bab awalnya sebelum masuk ke tulisan-tulisannya dalam akhbar al-Imam (era Singapura) dan al-Ikhwan (era Pulau Pinang).
Saya kira, kalua mahu lebih ringkas, rujuk satu bab mengenai Sheikh al-Hadi dalam Reclaiming the Conversation sebagai pemula.
Dibesarkan di Riau oleh kerabat Diraja sebagai anak angkat, beliau diberi pendidikan Ugama Islam dan Arab yang membolehkannya menemani kerabat ke tanah Arab (di mana beliau lebih terdedah dan terpengaruh dengan gerakan Jamaludin al-Afghani & Muhammad Abduh), kemudian (setelah pulang) berpindah ke Singapura dan Johor (beliau menjadi peguam shariah buat seketika), sebelum ke Melaka (untuk membuka madrasah al-Hady namun niat murninya terbatal akibat penentangan) dan akhirnya menetap di Pulau Pinang.
“Although he spent his young life in service of the royal family and the people of Riau, my father did not forget his duty to widen his knowledge of Islam and ‘Arabic and to continue his study of the Malay language and culture. He never tired of questioning those he knew could help him expand his knowledge. It had become his nature not to believe anything that was logically unacceptable. Thus, it became known that it was hard for any religious teacher at that time to ask Syed Shaykh to follow any given rule if they could convince him with a good and logical explanation.” h.72
.... ref (not enough space) https://docs.google.com/document/d/1D...
Konklusi:
Masih ada beberapa perkara yang boleh dibahaskan dari pemikiran al-Hadi, seperti perubahan idea beliau (akan dicari tulisan Ibrahim Abu Bakar, Islamic Modernism in Malaya: The Life and Thought of Sayid Syekh al-Hady, 1867-1934) kepada saranan sekolah Anglo-Melayu dari Madrasah, kedudukan wanita dalam masyarakat (beliau hanya, menurut anaknya Syed Alwi, menekankan pendidikan wanita –barangkali idea wanita bekerja, hak social masih belum dibahas di Tanah Melayu- lihat Woman' Cause). Malah, bukan beliau sahaja, perubahan pemikiran Za’ba dalam teguran beliau juga memperlihatkan sisi berbeza dari beliau sebelum itu (lebih radikal). Tidak dilupakan untuk masuk lebih dalam dalam wacana ketika selepas fasa Khalifah Uthamaniyah dan kemunculan Khilafat Movement dari India (yang mana Khwaja Kamal al-Din datang ke Pulau Pinang mengadakan lawatan).
Keseluruhannya, 9/10
Very recommended!
A longer review will be done at the end of April after exams.
Updated 11th May:
Berbetulan selepas membaca sedikit mengenai Iqbal (di-mana mereka hidup dalam era dan masa yang sama), ada beberapa keselarian dalam pesan-pesan yang disuarakan oleh Syed Shaikh al-Hadi, khususnya dari pesanan menyuruh bekerja dan penyeruan semangat kesatuan. Buku ini sangat baik, dari erti kata memberikan sedikit-sebanyak latar tempat dan peristiwa sejarah yang mencorak pemikiran al-Hadi dalam bab-bab awalnya sebelum masuk ke tulisan-tulisannya dalam akhbar al-Imam (era Singapura) dan al-Ikhwan (era Pulau Pinang).
Saya kira, kalua mahu lebih ringkas, rujuk satu bab mengenai Sheikh al-Hadi dalam Reclaiming the Conversation sebagai pemula.
Dibesarkan di Riau oleh kerabat Diraja sebagai anak angkat, beliau diberi pendidikan Ugama Islam dan Arab yang membolehkannya menemani kerabat ke tanah Arab (di mana beliau lebih terdedah dan terpengaruh dengan gerakan Jamaludin al-Afghani & Muhammad Abduh), kemudian (setelah pulang) berpindah ke Singapura dan Johor (beliau menjadi peguam shariah buat seketika), sebelum ke Melaka (untuk membuka madrasah al-Hady namun niat murninya terbatal akibat penentangan) dan akhirnya menetap di Pulau Pinang.
“Although he spent his young life in service of the royal family and the people of Riau, my father did not forget his duty to widen his knowledge of Islam and ‘Arabic and to continue his study of the Malay language and culture. He never tired of questioning those he knew could help him expand his knowledge. It had become his nature not to believe anything that was logically unacceptable. Thus, it became known that it was hard for any religious teacher at that time to ask Syed Shaykh to follow any given rule if they could convince him with a good and logical explanation.” h.72
.... ref (not enough space) https://docs.google.com/document/d/1D...
Konklusi:
Masih ada beberapa perkara yang boleh dibahaskan dari pemikiran al-Hadi, seperti perubahan idea beliau (akan dicari tulisan Ibrahim Abu Bakar, Islamic Modernism in Malaya: The Life and Thought of Sayid Syekh al-Hady, 1867-1934) kepada saranan sekolah Anglo-Melayu dari Madrasah, kedudukan wanita dalam masyarakat (beliau hanya, menurut anaknya Syed Alwi, menekankan pendidikan wanita –barangkali idea wanita bekerja, hak social masih belum dibahas di Tanah Melayu- lihat Woman' Cause). Malah, bukan beliau sahaja, perubahan pemikiran Za’ba dalam teguran beliau juga memperlihatkan sisi berbeza dari beliau sebelum itu (lebih radikal). Tidak dilupakan untuk masuk lebih dalam dalam wacana ketika selepas fasa Khalifah Uthamaniyah dan kemunculan Khilafat Movement dari India (yang mana Khwaja Kamal al-Din datang ke Pulau Pinang mengadakan lawatan).
Keseluruhannya, 9/10
Very recommended!
Displaying 1 of 1 review