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Muhammad Abduh's Influence in Southeast Asia

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Muhammad Abduh's Influence in Southeast Asia Middle-East Journal of Scientific Research 13 (Mathematical Applications in Engineering): 124-138, 2013 ISSN 1990-9233 © IDOSI Publications, 2013 DOI: 10.5829/idosi.mejsr.2013.13.mae.10004 Muhammad Abduh’s Influence in Southeast Asia Ahmad N. Amir, Abdi O. Shuriye and Jamal I. Daoud International Islamic University Malaysia, Jalan Gombak, 53100, Kuala Lumpur, Malaysia Abstract: Muhammad Abduh had a remarkably profound and lasting impact in South East Asia. His works and ideaswerehighly influential in the region with strong repercussion in itspolitical and social landscape. He had strongly impacted the movements of Muhammadiyah, al-Irshad and Persatuan Islam(Persis). HisTafsir al-Manar,had powerfully influencedTafsir al-Azhar, Tafsir al-Qur’an al-Karim, Tafsir al-Qur’an al-Madjid (Tafsir al-Nur), Tafsir al-Quran al-Hakim, Tafsir al-Misbah,and Tafsir al-Furqan. The Majallat al-Manarinitiated by Muhammad Abduhhad significantly inspired many reform oriented works such asjournalal-Munir, al-Imam, Saudara, al-Ikhwan, al-Dhakhirah al-Islamiyahand Seruan Azhar. Thus, this paper will attemptto survey Abduh’s extensive influence andits impact on Islamic reform (tajdid)in the Malay Archipelago. Key words: Muhammad Abduh Southeast Asia intellectual tradition modern thought islamic reform INTRODUCTION nineteenth and twentieth century and contribute to extend and marked hislasting and enduring legacies in The struggle for reform initiated by Muhammad the continent. Abduh in Egypt had profound influence and phenomenal impact in Southeast Asia. Many great THE ADVANCE OF ABDUH’SIDEAS scholars and reformist branded as Kaum Muda (aligned IN MALAY ARCHIPELAGO with the young Turk) were deeply influenced by his aspiration and ideas such as Haji Abdul Karim The intrusion of Muhammad Abduh’s ideas began Amrullah (Haji Rasul) (1879-1945),Haji Abdul Malik to spread in nineteenth-twentieth century through bin Abdul Karim Amrullah (1908-1981) (Padang scholars trained in Al-Azharthat brought social reform Panjang, West Sumatera), Kiyai Haji Ahmad Dahlan and advocate tajdid and the transmission of modern (1868-1923) (Yogyakarta), Abdul Halim Hassan, ideology into the Malay world. The strong connection Zainal Arifin Abbas and Abdur Rahim Haithami (North established with al-Manar‘s circle in Egypt had Sumatra) Syeikh Ahmad Muhammad Surkati (1875- monumental impact in the development and penetration 1943) (Betawi), T.M. Hasbi ash-Shiddiqi (1904-1975) of Abduh’s progressive views that was instrumental in (Acheh), Ahmad Hassan (1887-1958) (Bandung), K.H. forming the new bastion of reformist movement in the Moenawar Chalil (1908-1961) (Kendal, Central Java), Malay-Indonesian world, as stated by Mohd Shuhaimi Quraish Shihab (1944-) (Jakarta),Zainal Abidin Ahmad Ishak in his dissertation on the impact of Abduh’s (Za‘ba)(1895-1973) (Kuala Pilah, Negeri Sembilan) rationality on Harun Nasution’s worldviews: “the birth Syeikh Muhammad Tahir Jalaluddin al-Falaki of the modernist reformist Pan-Islamism advocated by (1869-1956) (Minangkabau) Syed Sheikh al-Hadi al-Afghani and ‘Abduh, attracted a vast audience (1867-1934) (Pulau Pinang), Haji Abu Bakar al- among young students. Cairo, during the colonial times Ashaari(1904-1970) (Pulau Pinang) Dr Burhanuddin al- and particularly in the 1920s, provided a fertile ground Helmi (1911-1969) (Taiping, Perak), Mustafa Abdul for the Southeast Asian students.” [42]. Rahman (1918-1968) (Gunung Semanggol, Perak) and The significant network and contact established otherleading intellectuals in the Malay world. Abduh’s between the Middle East and Malay Archipelago was majorinfluence and significance impact in the Malay- crucial in developing Abduh’s major influence in the Indonesian world reflected in substantive works region as illustrated by Azyumardi Azra in his study of produced by the reform oriented scholars in the form of the transmission of Abduh reformism in the region: “the tafsir, journals, press, magazines, schools, religious increasing contact between Muslims from the Middle movement and institution that flourished in the East and the Malay Archipelago was due to many Corresponding Author: Abdi O. Shuriye, International Islamic University Malaysia, Jalan Gombak, 53100, Kuala Lumpur, Malaysia 124 Middle-East J. Sci. Res., 13 (Mathematical Applications in Engineering): 124-138, 2013 factors, including the rapid development in navigation Kalimantan, in 1930 from Shaykh Muhammad Basyuni technologies, the opening of the Suez Canal in 1869, b. ‘Imran (1885-1981) and addressed to Shakib Arsalan the monetization of the colonial economy, which (1869-1946), to answer two important queries. He benefitted certain classes in the colony and the greater asked why the Muslims, particularly in the Malay global community of populations” [11]. world, decline and why the non-Muslims advance. The Many factors contributed to established the response by Arsalan was published in a series of contacts between Malay world and the Middle East, articles published in al-Manarand later compiled in a mainly the learning activity in Haramayn, Cairo and the work entitled Li madha ta’akhkhar al-Muslimun wa invention of printing machines [20]. Haramayn has limadha taqaddam ghayruhum? (Why are the Muslims “been the largest gathering point of Muslims from all in decline while others progress?) This significant over the world, where ulama, Sufis, rulers, dialogue was intensely investigated by Juta Bluhm in philosophers, poets and historians met and exchanged her article that looks into the contact between Cairo and information.” [37]. Cairo was the cornerstone of the Malay world and signifies that “there was tradition and the great foundation of cultural and interaction between al-Manar readers in the Malay religious movement, that significantly positioned as world and the editors of the periodicals. In this regard, citadel of faith, as declared by Zakaria Mohieddin, the Malay individuals from Malaya, Kalimantan, former Prime Minister of Egypt: “Cairo has been and Sumatra and other parts of the region wrote to those will always be a citadel of faith and a center of Islamic editors seeking advice and offering opinions on a activity for the general welfare of the people” [49]. Al- broad range of theological questions, economic and Manar’s significant contact with the Malay reformist environmental problems, technological advances, issues had inspired strong wave of reform, as asserted by of current political concern such as patriotism and a Michael Laffan: “with the expansion of the resident range of other matters…indeed, during the period of its community of Indonesians in Egypt, the Cairene body publication (1898-1936), al-Manar published 26 has now come to represent far more than the revivalist articles and some 135 requests for legal opinions from scripturalism laid out by Muhammad Abduh” [39]. It the Malay-speaking world” [13]). had developed significant impact and inspired dynamic connection with the Malay-Indonesian world and ABDUH’S IMPACT ON TAFSIR LITERATURE “through this relationship, ideas on Islamic reformation that were advocated by Egyptian reformists were Tafsir al-Manar, dictated by Muhammad Abduh absorbed and diffused amongst the Muslim society in andlater published by Muhammad Rashid Ridain his this region” [24]. periodical al-Manar, was highly influential in the The wide circulation of “islah-oriented” journals, Malay Archipelago and had extensive impact in the magazines and newspapers in early twentieth like al- tradition and works of tafsir produced in the twentieth Imam (Singapore), al-Munir(West Sumatera), al-Huda, century. It revealed an important methodology of al-Iqbal (Java), al-Mir’ah al-Muhammadiyah Qur’anic exegesis that celebrated the power of reason, (Yogyakarta), al-Tadhkira al-Islamiyah, Pembela Islam unleashed its rational and critical understanding and (Bandung), al-Irsyad (Pekalongan), Tunas Melayu, al- definitive ijtihad(independent reasoning). The work Ikhwan and Saudaraand other influentialworks in portrayed significance method of commentary based on Malaya had contributed to surfaced and extended systematic exposition of rational principle and scientific Abduh’s influence in the Malay archipelago. These framework, which kept it free from the shackle and journals had sparked unprecedented reform movement burden of classical ideology rooted in the tafsir, as that served as catalyst for Islamic revival in the Malay commented by Muhammad Asad in his work that world. reverberated the principle of Abduh,The Message of the The significance legacy and important of Abduh Qur’an: “The spirit of the Qur’an could not be correctly continue to attract many local scholars from various understood if we read it merely in the light of later persuasion and school of thoughts. This was reflected in ideological developments, losing sight of its original the request for fat was directed to al-Manar, “which purport and meaning. In actual fact we are bent to emanates from three groups: Southeast Asian students become intellectual prisoners of others who were in the Middle East, Arabs living in Southeast Asia and themselves prisoners of the past and had little to indigenous Southeast Asian readers of al-Manar,” contribute to the resurgence of Islam in the modern which primarily relates to themes on“Islam and world” [45]. modernity, religious practices and aspirations for The interpretation also take classical works from religious reform” (Jajat Burhanuddin, 2005). The al-Tabari to al-Alusi as its primary sources while principle question
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