What is an innovation in Islam? What is Reform? how Reform in Islam? whether renewal in Islam has contributed greatly to the Muslims? This paper specifically discusses in detail about reform in Islam.Since the end of the 19th century and the beginning of the 20th century, the reform movement of thought in the Islamic world there are massive with the emergence of many Muslim leaders or leading organizations in various countries, like Egypt, Iran, Pakistan (India), and Indonesia. The idea of renewal is raised through the term and a different accentuation, among others tajdid (renewal, renewal) and ishlah (reform, reform), both of which tend puritanistik revivalistik terms of teaching and in terms of politics. This paper, we introduce to students in the modern Islamic movement spearheaded by Muslim leaders and organizations in several countries. This paper will elaborate on the background of renewal movements that occur in Islam, the scope, purpose, typology of the idea, the characters and some of the reform movement in Muslim countries.
| B. Background and Orientation |
Impact of the Crusades Crusades that lasted for nearly two centuries (1095 - 1291) brought a significant impact, especially for Europeans who beradabtasi with Islamic civilization far more advanced from all sides. Crusade yields a relationship between the two worlds are very different. European society is slow and reluctant to trade and his opinions are naïve to the world of business. In simple terms the impact of the Crusades can be explained as follows: First: the Crusades that took place between Eastern nation with a link to the West Europeans in particular to recognize the Islamic world more closely again. It has significant meaning in the contact between the Nation of Western civilization with Eastern civilizations more advanced and open. Contact civilization is impacting the exchange of ideas and thoughts both regions. Western nations view the progress of science and good life in the East and it is becoming the driving force that is strong enough for the People of Western intellectual growth and governance in the nation in Western Europe. This interaction is very large its share in the renaissance movement in Europe. [1] Second: Pre-Crusade European society has not made the trade to the East nation, but after the Crusades trade interactions were carried out. So that the intermingling of civilizations was inevitable especially after the Western nation to know nature and progress of Eastern Nations. [2] The Crusades brought significant changes to the economic development of the European Nations. The old life is based on the European economy has grown solely on the basis of a strong currency. [3] In other words Crusade speed up the process of transforming the European economy. Crusade has become a media relations and the introduction of two different cultures and civilizations which in turn will impact the others in all areas. In the Islamic community itself appears kemadegan think. Stagnation think this incarnation of the peak level of saturation on the philosophy that puts the ratio at everything. Inertia of thinking among Muslims is the influence of Sufi teachings are not accompanied by the teaching of philosophy. It raises static impact Muslims. On the other hand, Western countries that have been associated with Islam began to colonize the Muslim countries. European colonization of Muslim countries occurs in almost all parts of the world. Conditions are complex and concern is exactly what gave birth to reform movements in Islam. |
| Expansion Napoleonic |
In 1789 Egypt under the rule of France led by Napoleon. In addition, it also wants to introduce an advanced culture at that time owned by them, which in essence is sourced dariIslam progress and developed by them. It turned out that in addition to military movements he also brings scientific purposes in the form of two sets of printing equipment with Latin letters, Arabic and Greek. Thus was formed the institution called the d'Egypte, which consists of several departments such as Science Surely, Natural Sciences, Economics, Political, and Literary Arts. Advances have made it the nation Eropasaat Islamic scholars feel excited and aware of the backwardness of the Muslims when it is, as stated Abd Al-Rahman Al-Jabarti in his words when he saw scientific instruments such as telescopes, microscopes, and the book- book at the Institut d'Egypte: "I see there things and odd experiments generate huge things to be captured by the mind as it is in us" .3 Thus Napoleon's expedition has made awareness and Egypt to open the eyes of Muslims from their own weaknesses. |
| C. Typology, Themes, Objectives, and Scope Metedologi |
Basically Islamic reform movements in the centuries before the 19th century and later have basic similarities, namely:
Which became the central theme of reform movements that occurred among the Muslim community are:
So it can be said that the reform movement that wants reform in the social apsek that includes education, law, politics, morality and so on. Some basic reforms, as taught by Muhammad Abduh is:
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| D. Renewal and modernization in Islam |
In principle, the reformers of Islam are those who think and act on the phenomenon of life, so that people freed from the shackles of a stagnant system toward progress (modern) by sticking to the essential values of Islam. Their way to release and promote the people is also very heterogeneous, there is an accommodative, provocative, and radically. The emergence of thinkers and reformers like Jamaluddin Al-Afghani (1839-1897 AD), Muhammad Abduh (1849-1905 AD), Muhammad Rashid Rida (1865-1935 AD), Muhammad bin Abd al-Wahab (1703-1792 AD), Hasan Al -Banna (1906-1949 AD), Abul A'la Al-Mawdudi (1903-1979 AD), Sayyid Qutb (1906-1968 AD), and Ali Abd Ar-Raziq (1888-1966 AD), who later gave birth to what is called fundamentalism, modernism, traditionalism, secularism, Islam, nationalism, and others are real forms of the intensive interaction between Islam and social problems. Ori entasi Updates The decline of Islam to Muslim intellectuals to think hard how to eradicate backwardness of Muslims in order to stand in line with other people. Muslims in order to advance and keep pace with other nations, Jamaluddin Al-Afghani, for example, is more focused on Muslim nationalism and unity of Islam (Pan-Islamism) to liberate Muslims from the clutches of the invaders, while Muhammad Abduh more oriented towards education and understanding by reviving religious teachings and reject rational Mu'tazilite blind imitation. No wonder so many people refer to as Neo-thinking Mu'tazilite Abduh. Rashid Rida, a disciple Abduh, the Muslim modernization he advocates a return to the Qur'an and Sunnah. According to Ridha, in every Muslim should resolve the issue turned to two sources, and not have to turn to the West. Ridha also emphasized in the field of law reform, for it requires the restoration of the Khilafah Islamiyah. According to him, the political system of Islam is the true caliphate system, where the Caliph consulted scholars for scholars is the interpreter of Islamic law. Although Rida supports the establishment of the caliphate system, but it also supports nationalism. According to him, nationalism is not to weaken the unity of transnational Islam (Pan-Islamism) to the Islamic ideal remains intact. [4] Adil Muhammad ibn-Wahab wants the Islamic community to follow the footsteps of Prophet Mohammad. is pure. Dimotorinya movement is a movement that intends to conduct purification (purification) of the teachings of Islam that has been mixed with local culture. He rejected all forms of idolatry as religious visit to the tombs of the saints with the intention of asking for blessing and attacked Sufi practices that he regarded as heresy. He advocated a return to the Qur'an and Sunnah and reject the authority of the past to keep his honor. Abd al-Wahab thought was inspired by the understanding of Ibn Taymiyyah, who are routinely called on to return to the "origins" of Islam. In contrast to Ibn Taymiyyah, in combating what he thinks is wrong, 'Abd al-Wahab use of armed force and violence. Hasan Al-Banna (founder of the Brethren), Al-Mawdudi (founder Jema'at Islam), and Sayyid Qutb (the Brethren ideologues), the same figures who fought against the central government's ruling that deemed incompatible with Islamic teachings. They are, according to L. Carl Brown (Faces of Political Islam, 2003: 234), which provides the foundation for idologis movements of radical Sunni groups. They are considered to be the inspiration that gave birth to radical movements throughout the Islamic world, a bouquet of them are now a must-read for those who fall into radical movements. In contrast to Brown who view Hasan al-Banna as a fundamentalist, Karen Armstrong does not see al-Banna as a fundamentalist, but as a reformer who wants fundamental reform of the Muslim community. [5] Meanwhile, the modernization of Muslim society to keep pace with the West, according to Abd al-Raziq requires an absolute separation between state and Islam. According to Raziq, Islam is not coming is not to establish a country and so does the Prophet Muhammad. was a prophet who served deliver his message, he had no obligation to form a state. According to Abd al-Raziq, Islam does not recognize the institution of the caliphate as commonly understood by Muslims. Institution of the caliphate had nothing to do with religious duties. Islam does not order to establish the Caliphate and also does not prohibit. Religion (Islam) leave it up to our free choice. [6] |
| E. The emergence of reform movements in several regions |
1 Egypt The figures in the reform in Egypt include: Muhammad Ali Pasha. He is one of the officers who were sent to Egypt by Sultan Salim III (1789-1807) against Napoleon who have mastered the whole of Egypt. He was a descendant who was born in Kawalla Turkey, Greece, in 1765, and died in Egypt in 1849. after Muhammad Ali Psya be ruled Egypt in 1811, he began to build up the country by establishing the Ministry of Education, membukaSekolah Military (1815), School of Engineering (1816), School of Medicine (1827), School of Mines (1815), School of Translation (1836) . As for the teachers to come from the West, and all the lectures translated into Arabic and Turkish. Rifa'ah Badawi Rafi 'al-Tantawi, a reformer who has an enormous influence on 19th-century Egypt. Born in 1801 in Tanta, a city located in the southern portion of Egypt, and died in Cairo in 1873. He completed his studies at Al-Azhar in 1822, became beloved teacher Shaykh Hasan al-Attar who has relationships with many experts in French science that comes with Napoleon to Egypt. Tantawi became a teacher at Al-Azhar and in 1824 became the army imam. He continued his studies in France and translated books into French-speaking Arab nahasa as many as 12 books and treatises. Upon his return from abroad he was appointed as a French teacher and translator in Kesokteran school in Cairo. Tantawi argued that the translation of Western books into Arabic is very important for Muslims to learn the sciences that bring Western progress, and thus Muslims would be well to try to promote themselves with a strong effort. One of his essay is to give effect to the progress of the Egyptians is manaahiju albaabi al-al-al-manaahiji mishiyati adabi fi al-'ashriyati, a book that explains the way for the Egyptians to know the economic modern leteratur for kemajuansuatu country. He also argues that the clergy should learn modern sciences so that they can customize the Shari'ah with modern needs. Jamaluddin Al-Afghani, the leader of reform in Islam is always traveling, and leaves a very big influence in Egypt. Born in Afghanistan in 1983, and died in 1897 in Istanbul. At the age of 20 years he has been a helper for the Prince of Dost Muhammad Khan in Afghanistan. An advisor Sher Ali Khan (1864). Then becoming prime minister appointed by Muhammad A'zam. In 1879 the efforts of Al-Afghani formed a political paartai named by Al-Hizb Al-Watani (National Party). Which party aims to fight for universal education, freedom of the press and the import of Egyptian elements into every military position. According to MS Madkur, Al-Afghanilah think that instill movement in Egypt that the country can achieve progress. On the other hand a lot of responses saying that al-Afghani Sanya more actively engaged in politics ketimang renewal in Islam. Goldziher therefore considers that it is political and not religious figures in Islam pembaharuam. However we need to know that the political activities carried out al-Afghani is the true basis of his ideas about reform in Islam. He believes that Islam is suitable for all nations, ages, and circumstances. That all of it only can be felt with a deep knowledge and sanggupuntuk mengertis and diligence, should therefore open the door of ijtihad in the back after all this time locked olehpenetrasi West. In addition because of the decline of political yangbersifat there are divisions among Muslims, absolute rule, entrusting the leadership of the people to people who can not be trusted, ignoring the problems of military defense, the administration gave the country to people who are not competent and foreign intervention. And according to Al-Afghani was memperbaikihal obliterate any notions that held people in general, and return to the basic tenets of true Islam, purifies the heart, noble character, willingness to sacrifice for the benefit of the people, thus Muslims will be able to have regained the glory he once had centuries ago. During his life, Al-Afghani was always trying to dapatmewujudakn unity among Muslims under Islam satupanji. The goal is embodied in the idea of pan-Islam (the unity of all Muslims), but his efforts did not work smoothly. Muhammad Abduh, he was born in 1849, in a village in MesirHilir, and according to sebahagian born in 1842. of Turkish-Arab descent, his father Hasan Khairullah Abduh (Turkey) and mother (Arabic). Studying religion in Tanta in a mosque called Al-Sheikh Ahmad Badawi in 1862, in 1866 he continued his studies at Al-Azhar, where he met with Jamaluddin Al-Afghani and his disciple. Muhammad Abduh completing his studies at Al-Azhar in 1877 and earned his degree Alim. Subsequently, he taught at Al-Azhar, Dar Al-Ulum. Became director of the Egyptian newspaper in 1880. He also plays a role in the events of the revolution Urabi Pasha (the bombing of Alexandria from the sea by the British in 1882. in 1894, he was appointed an advanced member of the Majlis al-A'la and Azhar, and he took the changes and improvements into the body of Al as-Azhar University. And in 1899, he was appointed Mufti of Egypt, and this is a position which he held until he tertinggiyang had died in 1905. according to the understanding of Muhammad Abduh's ideas about reform in Islam that the slowdown is happening to Muslims due to the rigid ideology found among Muslims. Significant old-fashioned static, no change. Because of this understanding of Muslims cling to tradition, it iniditerangkannya in Al-Islam Ibn Al-Din wa Al-Madaniah, and this rigidity is a heretical thing in Islam. Also according to him but to return to the original teachings of Islam should also be adapted to modern circumstances. To adapt it to the basics of modern situation needed to be a new interpretation, and would benefit from the door of ijtihad in understanding imitation buka.sebaliknya he said the Muslims to stop thinking and reason they will berkatrat. And this is what inhibits imitation of the Arabs, the development of social order of Islam, Shari'ah, education system and so on. Opinions about opening the doors of ijtihad and taqlid eradication, based on a belief in the power of reason. But the Qur'an also talks about the use of reason, and Islam have a common view that high position. As we saw in the Koran. Modern schools have opened in order to combine the science of religion and modern science. Mempermodern learning system in Al-Azhar in his opinion would have great influence in the development efforts of reform in Islam. And his efforts to hold the renewal adalam knock on the challenge of conservative clerics who have not been able to see the changes that avail dianjurkannya. Subsequently he also thought that government schools have been established to educate the necessary personnel to Egypt in the field of administration, military, health, industry, education and so on. Penadapat and the teachings of Islam affect the world in the world Arabadalah umaumnya primarily through essays Muhammad Abduh through the writings of his disciples, like the magazine Al-Manar and Al-Manar Tfsir by Muhammad Rida al-Tahrir mar'ah by Kasim Amin, etc. . Rashid Rida, he was a disciple of Muhammad Abduh nearby. Born in 1865 in Al-Qalamun (a village close to the city of Tripoli Lebanon (Suri). According to some sources he was from the descendants of Husayn, grandson of the Prophet Muhammad. As a child he studied the traditional Islamic schools in Al-Qalamun, then he went study into the Madrasah Al-Wataniah Al-Islamiah (Islamic national schools) in 1882 in Tripoli. His ideas greatly influenced by his teacher Al-Shaykh Husayn al-Jisr, Muhammad Abduh, and Jamaluddin Al-Afghani. And he tried to run the idea- the idea that reform in Syria, but his efforts failed. Then he moved to Egypt, and met with Muhammad Abduh in 1989, and he helped her in publishing majalahyang luminary, Al-Manar. Then he saw the need to be done holding a modern interpretation, with In other words according to ideas that were born from his teacher. Top translations desakannyaakhirnya Muhammad Abduh taught Qur'an commentary in Al-Azhar in 1899, and the interpretation was forwarded by him after his master died. He also saw the need for reform in the fields of education, so he combines religious studies with a general science subjects such as theology, moral education, sociology, geography, history, economics, arithmetic, health sciences, foreign languages and science the household. In 1909 there came to him the complaints of other countries on the movement of Christian mission that manaketika that he wanted to start a school, then he went to Cairo to seek relief in 1912, and founded the school in question with the name of Madrasah Al-Da'wa wa Al-Ershad. The graduates of these schools will be sent to the Islamic world that need their help. And the school was not very long since the outbreak of World War I. He continued to intensify semanagt renewal until his old age, and he died in 1935. As for the idea that its renewal is not much different from Muhammad Abduh and Jamaluddin Al-Afghani, in which he argued that Islam is experiencing a setback because it no longer adheres to the teachings of Islam. Against the bigotry that exist in his day he suggested that tolerance bermazhab revived. And he advocated reforms in the fields of law and the unification of the law school, then he added that the cause of this decline is the ideology of fatalism. 2. India-Pakistan On the renewal of the Islamic world in India Pakistan, among others we are familiar with: the Mujahideen Movement, which diketuskan by Shah Wali Allah (the 18th century AD), and subsequently forwarded by his son Shah Abdul Aziz (1746-1823). Under the leadership of Mawlana Muhammad Qasim and Mawlana Muhammad Ishaq Nanantawi (grandson of Abdul Aziz Shah) in 1857 founded a religious college named DarulUlum Deoband. From this was born the leading scholars of India. This motion passed by Maulvi Abdullah (d. 1902) son of a mujahid brothers named Maulvi Velayat Ali (d. 1852) a brother named Maulvi Inayat Ali (d. 1858). Mujahideen Movement aims to cleanse and purify the fundamentals of belief re-Muslim India. In addition to ad Mujahideen movement in India is also famous for the reformer Sayyid Ahmad Khan (1817-1898). As for his efforts in the reform is that he tries to endamaikan between England and India, as in the idea of a benefit arising bilaman can reconcile these two countries, England, when it has advanced in many fields, while India far behind. Apparently his efforts were successful and highly beneficial kepadaumat Islam in India. Sayyid Ahmad Khan argues that satuanya pendidikanlah the way for Indian Muslims to achieve progress. And in his political ideas seen that Indian Muslims can not unite with the majority Hindu India in the state. And finally born the idea of Pakistan that emerged later in the 20th century. Besides, there are also so-called reformer movement with the movement of preachers. This is a follow-up movement of Sayyid Ahmad Khan Dir, which berpusatdi MAOC school in 1920, the college is known denagn Aligrah UniversitasIslam name. And pemimpinnnya Sayyid Mahdi is known denagn Nawab Ali Muhsin Al-Mulk 9 1837-1907). This movement against the dogmatic tradition yangmeruapakn of classical scholars and hold a new ijtihad. And being in combat imitation is much softer than those of Sayyid Ahmad Khan. And the movement is trying to take a separate area, so that India's minority Muslim life can live a decent life, they form a delegation of Muslims in 1906, and their proposal is received. So is the motion made by Muhammad Iqbal (1876-1938), a poet and philosopher, who lead schools of dynamism among Muslims and show the way to which they traveled to the future so that their lives are minorities can live a decent life, so he put forward the idea of founding an Islamic state that disebutdenagn India Pakistan. This action is continued by Muhammad Ali Jinnah who succeeded in establishing the form approved by the state of Pakistan and other countries on August 15, 1947 and he is known as Qaidul 'Azham (great leader). [7] |
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