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Muhammad `Abduh and Islamic Reform International Journal of Civil Engineering and Technology (IJCIET) Volume 8, Issue 7, July 2017, pp. 902–910, Article ID: IJCIET_08_07_097 Available online at http://http://iaeme.com/Home/issue/IJCIET?Volume=8&Issue=7 ISSN Print: 0976-6308 and ISSN Online: 0976-6316 © IAEME Publication Scopus Indexed MUHAMMAD `ABDUH AND ISLAMIC REFORM Muslich Shabir State Islamic University Walisongo Semarang, Indonesia ABSTRACT Muhammad 'Abduh's interest in Islamic reform was prompted by the declining condition of the Muslim communities. This paper attempts to provide some descriptions on Muhammad 'Abduh's ideas on Islamic reform. The findings reveal that. The doctrine of 'Abduh emphasized equally two elements: the need to hold fast to what was unchanging in Islam and the need to change what might be changed. Moreover, in the context of science advancement in Islamic world, the basis for ‘Abduh thought was his belief that reason and revelation were complementary, and that there was no inherent contradiction between religion and science. Key words: Muhammad ‘Abduh, biography, disciples, Islamic reform, ijtihad. Cite this Article: Muslich Shabir, Muhammad Abduh and Islamic Reform. International Journal of Civil Engineering and Technology, 8(7), 2017, pp. 902–910. http://iaeme.com/Home/issue/IJCIET?Volume=8&Issue=7 1. INTRODUCTION Muhammad 'Abduh (1849-1905) was a prominent leader of Islamic reform in Egypt whose writings and fame spread widely in other areas of the Muslim world. The extent of his reputation is evident in the large number of postcards, telegrams and letters of condolence that were sent to his relatives, associates and pupils on the occasion of his death. These were sent not only from Egypt, but also from Algeria toJava, Indonesia. (Rida, vol.3, 1324 AH, 284-298). The most extensive record of Muhammad 'Abduh's life andwork is Tarikh al-Ustadh al- Imam al-Shaykh Muhammad 'Abduh, written by Muhammad Rashid Rida and consisting of three volumes. The book Muhammad Abduh by Osman Amin, which was translated from Arabic into English by Charles Wendell, is another important source on 'Abduh's life. Among Western authors, Charles C. Adams, in his book Islam and Modernism in Egypt, provides a detailed biography of Muhammad 'Abduh and account of his doctrines. He also deals with al-Sayyid Jamal al-Din al-Afghani, Muhammad Rashid Rida, one of 'Abduh's prominent disciples, and the "Manar" party as well as the younger Egyptian modernists. Also, Arabic Thought in the Liberal Age: 1798-1939 by Albert Hourani is a significant source, especiallythe chapters entitled "Muhammad 'Abduh" and "`Abduh's Egyptian Disciples: Islam and Modem Civilization." This paper attempts to provide some descriptions on Muhammad 'Abduh's ideas on Islamic reform. http://iaeme.com/Home/journal/IJCIET 902 [email protected] Muslich Shabir 2. BRIEF SKETCH OF MUHAMMAD 'ABDUH'S LIFE Muhammad 'Abduh was born of pure Egyptian stock, in the peasant class, in the village of Mahallat Nasr, Shubrakhit district, Buhayrah Province. The exact date of his birth is unknown; the date most commonly accepted is 1266 AH, which corresponds to the year 1849 AD. He began studying reading and writing at home. After reaching the age of ten, he was sent to the home of a hafiz (professional reciter of the Qur'an), so that he might learn to recite the Qur'an from memory. He accomplished this feat in two years, which was regarded as unusual. (Adams, 1968: 19-20). At the age of about thirteen, in 1862, he was sent to the school of the Ahmadi Mosque in Tanta to perfect his memorization of the Qur'an. After spending almost two years in this study, he was initiated into the mysteries of Arabic grammar. The method of instruction at the Mosque demanded the students memorize technical terms and rules of syntax of which they had no understanding. Frustated with this pedagogy, he ran away from school and hid for three months with some of his uncles, but one of them brought him backto Tanta. He felt that he would never succeed in his studies; therefore, he returned to his village determined never to take them up again. At the age of sixteen, in 1865, he was married. (Rida, vol. 1, 1350 AH: 20). Forty days after the wedding, his father demanded that he return to the Ahmadi Mosque. On the way, he escaped and hid himself among relatives in the village of Kanayyisat Awrin. In that village he met one of his, father's uncles, Shaykh Darwish Khadr [1] who introduced him to the practice of tasawwuf (Islamic mysticism). This meeting was the turning point in 'Abduh's religious life and created in him a love for knowledge. Shaykh Darwish's influence was to be the most decisive factor in 'Abduh's life before that of Sayyid Jamal al-Din al-Afghani.[2] In October 1865, 'Abduh went back to Tanta. He continued his studies in al-Azhar [3] in Cairo from 1866 to 1877. After he had attended lectures in al-Azhar for three years, he felt that he did notbenefit at all because of the traditional method of teaching there. His opinion of al-Azhar was no higher than that of the Ahmadi Mosque. The teacher gave his lecture on what he knew or what he did not know without concern for the proficiency of his students. At one time `Abduh was supposed to have said, "I used to listen to the Shaykh as he taught, and I thought he was speaking a foreign language." (Amin, 1953: 13).He turned away from al- Azhar's tutelage and began to seek out new fields of study. (Amin, 1965: 24-25). In 1869, Jamal al-Din al-Afghani came to Egypt for the first time. 'Abduh and a number of al-Azhar students paid him a visit. Al-Afghani drew his visitors out on the subject of Qur'anic interpretation and Islamic mysticism. His personality stirred the hearts of his audience. Unfortunately, he stayed only a short while in Egypt. When he returned to Cairo from Constantinople in 1871, 'Abduh and his friends of al-Azhar regularly attended study sessions at the lodging of al-Afghani. al-Afghani introduced them to selected passages from me- dieval Arabic writings and various European works which had been translated into Arabic. Al-Afghani discussed philosophy, mysticism, history, politics and sociology with a free and liberal spirit much different from the traditional methods of al-Azhar. He also gave them training in journalism and public speaking. Furthermore, his general ideas of reform were emphasized. 'Abduh soon became his devoted friend arid pupil, "clinging to him like his very shadow." (Adams, 1968: 51-57, Amin, 1953: 12). In 1877 'Abduh finished his studies with the degree of `alim and began teaching in al- Azhar. He gave lectures on theology, logic, ethics and the history of European civilization, employing the methods of reasoning and logical proof which he had learned from al-Afghani. He also gave lectures in his home to the students who gathered about him. In 1878 he was http://iaeme.com/Home/journal/IJCIET 903 [email protected] Muhammad Abduh and Islamic Reform appointed teacher of history in Dar al-'Ulum and that of Arabic Language and Literature in the Khedivial School of Languages. (Rida, vol. 1, 1350 AH: 135-136). In the following year, September 1879, `Abduh was removed from Dar al-'Ulum and the School of Languages by the Khedive Tawfiq. This disappointed 'Abduh's hope for a liberal policy of reform. In September 1880, through the influence of Riyad Pasha, the Prime Minister of Egypt, 'Abduh was appointed one of the three editors of al-Waqa'i’ al-Misriyyah (The Egyptian Events), the official organ of the government. Later he was made editor-in- chief; and held this position until May, 1882. (Adams, 1968: 51). Meanwhile, the movement that had become associated with the name of Ahmad 'Arabi Pasha had been gaining momentum in Egypt. This nationalist movement had a large following among the Egyptians against the privileged position and dominant influence of foreigners in the country. As editor-in-chi ef of al- Waqa'i`al-Misriyyah,'Abduh supported the 'Arabi movement through his writings. He also delivered speeches in which he urged the sons of Egypt to defend their honor and the independence of their country. On June 11, 1882, the British fleet bombarded Alexandria; and on September 13, the British occupied the country. The 'Arabi revolt utterly collapsed and the ringleaders of the movement were either put to jail or sent into exile. 'Abduh was arrested and tried in September, 1882; banished from the country for three years and three months; and then went to Beirut. (Adams, 1968: 51-57). In 1884, while in exile, 'Abduh received an invitation from al-Afghani to join him in Paris. In this city together they founded an organization called Jam`iyyat al-`Urwat al-Wuthqa (Society of the Indissoluble Bond) with a principal aim "to unite the scattered Muslim peoples, to wipe out the causes of their disunity and arouse them from their sleep." (Amin, 1953: 49). They published al-`Urwat al-Wuthqa, a journal in which articles of a radical and aggressive nature appeared. In this year, 'Abduh visited London to hold conversations on Eastern affairs with British political leaders. After eighteen issues the journal was suppressed because of its radical character; but, in spite of its brief history, it exerted great influence throughout the Muslim world. After that, thetwo friends separated: al-Afghani went to Russia, and `Abduh, after traveling incognito to Tunis, Egypt and other countries in the interests of secret agitation, returned to Beirut in 1885, where he engaged in teaching and writing.
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