International Journal of Management (IJM) Volume 11, Issue 7, July 2020, pp. 426-435, Article ID: IJM_11_07_040 Available online at http://iaeme.com/Home/issue/IJM?Volume=11&Issue=7 ISSN Print: 0976-6502 and ISSN Online: 0976-6510 DOI: 10.34218/IJM.11.7.2020.040 © IAEME Publication Scopus Indexed THE INFLUENCE OF EGYPTIAN REFORMERS IN 1950-1960 TO THE DA’WAH MOVEMENT IN MALAYSIA YEARS 1970S Firdaus Khairi Abdul Kadir*, Asyraf Hj Ab Rahman and Hailan Salamun Centre for Fundamental and Continuing Education, Universiti Malaysia Terengganu, Malaysia Nooraihan Ali and Hammadah Ab Rahman Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin (Unisza), Malaysia *Corresponding Author: [email protected] ABSTRACT This paper will discuss historically the contributions of Muslim scholars and reformers such as Hassan Al-Banna (1905-1949) and Sayyid Qutb (1906-1966) in socio-cultural activities around the 1950s and 1960s in Egypt as well as the effects of their influence on da'wah movement in Malaysia. The emergence of da'wah institutions in Malaysia in the 1970s, as well as organizations that emphasized the importance of religious education for Muslims would also be discussed which had a direct impact on the pattern and shape of Islamic education in Malaysia in subsequent years. Using secondary data analysis, the study attempts to understand historical development of the Egyptian society during those periods from Sayyid Qutb’s writings and al-Banna’s statements in regards to Islam which advocating message ‘the formation of an Islamic society’ through Islamizing various aspects of the economy, social and for a better solution to the existing socio milieu facing Muslims community around the world including Malaysia in particular. Key words: Islam, Da'wah, Egyptian Scholars, Malay Society Cite this Article: Firdaus Khairi Abdul Kadir, Asyraf Hj Ab Rahman, Hailan Salamun, Nooraihan Ali and Hammadah Ab Rahman, The Influence of Egyptian Reformers in 1950-1960 to the Da’wah Movement in Malaysia Years 1970s, International Journal of Management, 11(7), 2020, pp. 426-435. http://iaeme.com/Home/issue/IJM?Volume=11&Issue=7 1. INTRODUCTION Islam is a religion and a system of life perfecting both in the spiritual, social, cultural, political, legal, and life-changing aspects of life. The birth of Islamic figures both in the form of the islah or tajdid (revival)) movement of the people so that in parallel with the demand of http://iaeme.com/Home/journal/IJM 426 [email protected] The Influence of Egyptian Reformers in 1950-1960 to the Da’wah Movement in Malaysia Years 1970s religious teachings is not something strange. The phenomenon is, even, as a continuation of the Prophet's early struggle to warn and teach mankind from Jahili (ignorance) society, later inherited by his Companions, Tabi 'Tabieen up to the present-day generations. This has been confirmed in a hadith from Abu Hurairah who narrated from the Prophet (pbuh) stating that: "Verily God will send to this people in every one hundred years of people who renew their religion " The meaning of tajdid in this context is to revive the teachings of the religion, either within the scope of aqidah (Islamic creed), practice or revive the Sunnah of the Prophet in all walks of life by eliminating the bid'ah or new innovations from evolving within Muslim society. This approach has been done by Caliph Umar bin Abdul Aziz (682-720), Imam Ahmad (780-855), Syaikhul Islam Ibn Taymiyyah (1263-1328), Shaykh Muhammad bin Abdul Wahhab (1703-1792) and others. In Malaysia for instance, names like Syed Sheikh al- Hadi (1862-1934) and Sheikh Muhammad Tahir Jalaluddin (1869-1956) considered among those who want to reform from traditional culture and Islamic practices to applied Sunnah in Muslim community. The process of reviving the teachings of this religion is not domestic or local in nature, but it goes beyond the continent as a result of the need to follow the continuation of the struggle of the Messenger of Allah (peace and blessings of Allah be upon him) to ‘warn and save mankind' from deflecting far from the Sunnah of Allah. This paper attempts to highlight historically the contributions of Muslim intellectuals and reformers such as Hassan Al-Banna and Sayyid Qutb in socio-cultural activities around the 1950s and 1960s in Egypt as well as their socio-religious influences on the Muslim educated generations of Malaysia. The emergence of da'wah (Islamic missionary) institutions in Malaysia in the 1970s, as well as organizations that emphasized the importance of religious education for Muslims would also be discussed which had a direct impact on the pattern and shape of Islamic education in Malaysia in subsequent years. 2. METHODS The data were collected through an in-depth analysis of secondary sources on the thought of Hasan al Banna and Sayyid Qutb as manifested in their writings. All the data are analyzed according to the prominent themes related to the study objectives. Descriptive analysis were also carried out in addition to taking into account the findings of interviews with some of the key informants about the issues discussed. 3. RESULT AND DISCUSSIONS Hasan al Banna and Sayyid Qutb are two important figures that influence so much on socio political thought of Egypt and Muslims around the world. The names of these two figures are no doubt during the 1950s and 1960s and are often associated with their reform activities, Islamic da'wah movements, contemporary thinking and living cultures in the Egyptian society. The role played by these two figures not only spawned the name of Egypt in the eyes of the Muslim world in the 20th century, but it also illustrates the political system's weakening in the 1950s and 1960s, highlighted by the arrest and murder of these two figures, both in a tragic way: Hassan al-Banna was shot, while Sayyid Qutb was hanged. This paper attempts to see the influence of both figures from the perspectives and ideas of socio-cultural Egyptian society at that time. What we want to emphasize, the birth of such mujaddids is not sudden, but it is a result of the socio-political and economic situation of a society full of devastating economic management systems, the injustice of the political system of the ruling class, as well as the widespread oppression imposed by the Western imperialists behind all those phenomena (Asyraf, 2012). In the words of Ibrahim Abu Rabi '(1996: 64): http://iaeme.com/Home/journal/IJM 427 [email protected] Firdaus Khairi Abdul Kadir, Asyraf Hj Ab Rahman, Hailan Salamun, Nooraihan Ali and Hammadah Ab Rahman 'Al-Banna's ideas and contribution to the debate of the Islamic revivalism in the 1920s must be understood as that of a religious-minded and rising middle-class intellectual of the Third World labor under the impact of cultural Westernization and political weakness at home’ 3.1. Hasan al-Banna He is a lover of peace who has been involved in sufi practice since the age of 12. He was officially a member of the Sufi tariqat in 1922 (Mitchell 1969: 2). Generally, his activities are aimed at carrying the message of Islam more practically with the emphasis on Sufi practice besides visiting and calling other fellow brothers to abandon the practice of jahiliyyah and return to the teachings of Islam. Small group study circles are also formed towards giving birth to cadres who understand responsibility as khalifah and da'i. In addition to the writings of ma'thurat’s advice and practices, the personality characterized by al-Banna has attracted the attention of the community to accept and appreciate the message. What is interesting, his da'wah movement is comprehensive with emphasis on social aspects by prioritizing the establishment of a prosperous Muslim family, the strength of the economic system, the political system and the unity of the ummah. He completely avoided what was termed as the diversity of parties and pilgrims who led to division (Muhammad Syalabi, 1991). Jamaah Ikhwan al-Muslimin was founded in 1928 in Ismailiyyah, with the aim of forming a Muslim generation who understood religious responsibility. According to Sheikh Muhammad al-Ghazali (1917-1996), al-Banna disciple, the prophecies brought by al-Banna were borne out of the consciousness of the disillusionment in the Egyptian society at that time dominated by two major problems: i) domination of the Muslim World by Western Imperialists and ii), Muslim community's own weakness in terms of economic affairs, culture, intelligence, society, education system as well as political system. This second factor is seen as the most affected because it is detrimental to the existing environment because Muslims began to break apart and struggle each other. Hasan al-Banna started his da’wah mission in Ismailiyah by giving lectures and sermons to the local community. His approach to conveying religious messages is local, keeping with the time and the situation of the listener. Here are some of the approaches taken by al-Banna as ever narrated in the book Kaifa Nad'u Nass (How We Call People) by Abd Badi 'Saqar: Continue working closely with his students among teenagers on a daily basis or a couple of days. In the event of difficulty, he will try to hold meeting in times of probable possibilities around town. -He performed prayers in congregation with his students, besides encouraging them to lead congregation prayers as imam and so on. This is to train them and to cultivate themselves and to be confident of their own abilities. Always accompany her students while enjoying food and warn of the rules and practices of the Holy Prophet while eating and drinking. Encourage student engagement in rugged sports such as archery, strength and so on.