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diselenggara oleh : Farid Mat Zain, Ismail Bakar

Title Muhammad 'Abduh dan masyarakat melayu / diselenggaraoleh : Farid MatZain,Ismail Bakar

Imprint Bangi : Jabatan Pengajian Arab dan Tamadun Islam, Universiti Kebangsaan Malaysia, 2007

Description

viii, 235 p. ; 23 cm.

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Location ISLAM-P. TUN SERI LANANG

Call Number BP80.M8M84 ki

Units n.1Copy 0

Barcode 00001454672

Status : 26-6-2012 23:59

Muhammad Abduh's Religio-Political Ideasof Reformation

DR. AHMAD BAZLI SHAFIE (CV)

Name : AHMAD BAZLI SHAFIEDepartment : FACULTY OF SOCIAL DEVELOPMENTPost : SENIOR LECTURERGender : MALERace : MALAYNationality : MALAYSIAAddress : FAKULTI PEMBANGUNAN SOSIAL

Email : [email protected]

ACADEMIC QUALIFICATION(Institute),(Qualification),(Discipline),(Year)International Institute Of Islamic Thought and Civilization (ISTAC-IIUM), Ph.D, Islamic Thought, 2005International Institute Of Islamic Thought and Civilization (ISTAC), M.A, Islamic Thought,1998
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International Islamic University Malaysia (IIUM), B.A Hons (IRKHS), Islamic Revealed Knowledge andHeritage, 1993PUBLICATIONSArticles in JournalsAhmad Bazli Shafie, (1999), Conceptual and Curricular Dimensions Of Abduhs Educational Reform,AL-SHAJARAH (Journal Of The International Institute Of Islamic Thought and Civilization), Vol 4(2)BooksAhmad Bazli Shafie, (2004), The Educational Philosophy of Shaykh Muhammad Abduh, 1st Edition,ISTAC-IIUM, Kuala LumpurChapter in BooksAhmad Bazli Shafie(2006), Pendekatan Neo-Modernis Dalam Memahami al- Quran: KaedahHermeneutik Fazlur Rahman in iri Wacana Pemikiran Islam kontemporari.Edition 1st Page:29-46Ahmad Bazli Shafie(2006), Interaksi Antara Pelbagai Tamadun in Modul Tamadun Islam dan TamadunAsia Edition 1st Page : 19-31Articles in ProceedingsAhmad Bazli Shafie(2006),Ajaran Sesat: Punca dan Kaedah Penyelesaian, Seminar LiberalismeAgama Peringkat Kebangsaan, 01/04/2006, 02/04/2006,Dewan Redang, Hotel Grand Continental,Kuala Terengganu.Ahmad Bazli Shafie(2007), Muhammad Abduh dan Pembaharuan Pendidikan,Simposium SejarahPemikiran Politik IslamII: Muhammad Abduh dan Masyarakat Melayu, 24/03/2007, 24/03/2007,DewanSenat, Universiti Kebangsaan Malaysia

PerihalBerdakwah dan mencari penyelesaian kepada persoalan berkaitan aqidah dan arus pemikiran yang melanda umat Islam di

Malaysia.

Misi

Menjadi satu badan dakwah yang menerapkan nilai akidah Ahli Sunnah Wal-Jamaah

Keterangan

Yayasan Usuluddin Malaysia (YaUM) telah sah secara rasmi pada tarikh 17 Februari 2012. Ditubuhkan dibawah Akta

Pertubuhan, Jabatan Perdana Menteri.

Ia lahir untuk menjadi penyokong dalam usaha penyampaian dakwah demi memantapkan aqidah umat Islam.

Mohammed Abduh was born in 1849 group in mahallat nasr Egypt. his father named Abduh Hasan Khoirullah

coming from Turkey. According to his mother's history comes from the arab tribes to her lineage is Umar Bin

has been.

Mohammed Abduh in education began to learn to write and read at home after he hapal Holy Book qur'an in

1863 he was sent by his parents to the bacaanya and thamta to set the record straight on tajwid masjid al-

ahmadi. However, because the method is not appropriate given the lesson her teacher like getting used the

term nahwu or recite the fiqh finally Mohammed abduh back to mahallat nasr with determination will not be

back for more study.

In 1866 at the age of 20 years old she married financier intentions want to till the fields farm as it is with his

father. No longer married, his father forced him to return to the keep on the way he thamta not to thamta but

kedesa Kani Sahurin residence of Sheikh Darwish Khadr who studied a wide range of religious sciences in

Egypt. Sheikh Mohammed Abduh Darwish led to always read, thanks to the encouragement of Sheikh

Darwish, Mohammed Abduh back growing enthusiasm for learning and reading a book.

After experiencing the change of attitudes toward learning, then he returned to the thamtha mosque Ahmadi

to learn. In 1866 he went to Cairo to study at Al-Azhar University. Teaching methods in Al-Azhar University is

still the same with Al-Ahmadi mosque in the mengahapal method. Al-Azhar condition when it is contrary to

the habits is something disbelief. Read the book of geography, science and philosophy are haram kalam, while

wearing shoes is bid'ah and contrary to the teachings of Islam.

The situation and condition of the community frozen stiff Abduh, Muhamad closed door meetings, neglecting

the role of ijtihad in Islamic understanding of sense while in Europe in particular people's lives very deify


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sense. These conditions, in the next decade will affect the adan Egypt.

But such influence was felt at the time he Mohammed Abduh entered the Al-Azhar University as an institution

fostering formal and scholars are divided into two groups. First, a group that has a pattern of taqlid is a group

that the majority and the second, a group that has a pattern of tajdid and is a minority. Mohammed Abduh

was in the minority when it's in pelopori include: Al-Sheikh Mohammed Basyuni (literary experts) and

Shaykh Hasan Thawil (expert in philosophy and logic)

factors influencing thought Muhammad Abduh is

Social factors, namely the attitude to life is shaped by family and especially his teacher Sheikh Darwisy and

Sayyid al-Afghani, Jamaludin beside it in the school environment and Egypt where he Thanta found ineffective

educational system, as well as with religious static and mind-mind the fatalistic

Cultural factors, namely the science acquired while studying the formal disekolah-sekolah of Jamaludin al-

Afghani, as well as the experience of the ditimbanya from the West.

Political factors were sourced from the political situation of his time, since dilingkungan his family in Mukallaf

Nasr. When these factors are based on the birth of melatar thought Muhammad Abduh in various fields,

theology, Shariah, education, social politics and so on. Islam and the West: Proceedings of theHarvard Summer School Conference on the Middle East, July 25-27, 1955by Richard N. FryePages: 220Contributors:Richard N. FryePublisher:Mouton & CoPlace of Publication: The HaguePublication Year: 1957

Revolt Against Modernity:

Muslim Zealots and the West

Michael Youssef

Brill Archive, 1985 - 189 pages

THE MODERNIST MOVEMENT IN EGYPT

BYOSMAN AMIN

In speaking of the Modernist Movement in Egypt, I have not Abduh,the greatest Egyptian religious reformer and one of the most

remarkable figures of modern Islamic history. On his death inJuly 1905, Abduh left numerous disciples and many works ofreal interest and inestimable value. He was, and is still, common-ly given the rare title al-ustdh al-imm, "the Master and Guide";and this title alone shows the influence which this thinker had . A y Ey w, Klal-Sw, ly b Abduh's life as a "mlangeof the life of a prophet and that of a hero."
http://www.questia.com/SM.qst?act=adv&contributors=Richard%20N.%20Frye&dcontributor=Richard%20N.%20Fryehttp://www.questia.com/SM.qst?act=adv&contributors=Richard%20N.%20Frye&dcontributor=Richard%20N.%20Fryehttp://www.questia.com/SM.qst?act=adv&contributors=Richard%20N.%20Frye&dcontributor=Richard%20N.%20Fryehttp://www.questia.com/SM.qst?publisher=Mouton%20&%20Co&publisherSearchType=1002&act=searchhttp://www.questia.com/SM.qst?publisher=Mouton%20&%20Co&publisherSearchType=1002&act=searchhttp://www.questia.com/SM.qst?publisher=Mouton%20&%20Co&publisherSearchType=1002&act=searchhttp://www.google.com.my/search?tbo=p&tbm=bks&q=inauthor:%22Michael+Youssef%22http://www.google.com.my/search?tbo=p&tbm=bks&q=inauthor:%22Michael+Youssef%22http://www.google.com.my/search?tbo=p&tbm=bks&q=inauthor:%22Michael+Youssef%22http://www.questia.com/SM.qst?publisher=Mouton%20&%20Co&publisherSearchType=1002&act=searchhttp://www.questia.com/SM.qst?act=adv&contributors=Richard%20N.%20Frye&dcontributor=Richard%20N.%20Frye


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Certainly I do not pretend, in these few pages, to presentevery detail of his life and work. But this paper will realize mymodest aim if it succeeds in throwing some light on the figureand the doctrine of a master who remains for us, his adepts,forever alive and present before our eyes.

1. HIS PERSONALITY

l Abin the shaykhlyclass in the Muslim world was his abundantspiritual energy. As a result, the majority of the shaykhs

-165-

THE MODERNIST MOVEMENT IN EGYPT

BY

KENNETH CRAGG

"Surgeons must be very carefulWhen they bear the knife:Underneath their deep incisionsLies the culprit -- life."

Emily Dickinson

Analysts and students who try to investigate living entities, aswe now do, must learn the same respect and awe for what they

handle. It is well to have this frame of mind when we ventureto penetrate into so vast a thing as the contemporary Muslimmind. We have, however, one comforting aspect -- one thatdoes not always apply to surgeons - namely, that howeverineffectively we probe the subject will survive.

But so exacting is it that it is right to look for some clue toguide us in the treatment of the theme. May we, perhaps, seekone in the Muslim concept of the "niyyah", or "intention",without which no performance of Muslim dn, or religiouspractice, is valid. Only when recited with "intention" is theshahda, or confession of faith, authentic. Only when l, ljourney to Mecca constitute a hajj. It is by intention that all

things Muslim are to be assessed and evaluated.

Following on the biographical study of Muhammad 'Abduh,it may be the best plan to attempt to pursue this clue of intentioninto the story of the sequel of his influence. For Muhammad'Abduh died precisely half a century ago. No one will disputethat the story of Egyptian "modernism" is the story of 'Abduhand his legacy. What should be said analytically of the sub-


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-149-

lelaki dan masyarakat patriak ketika itu. Qasim Amin dilihat berjaya memberi kacukan pendekatan liberalismeSyaikh Rifaat Tahtawi dan rasionalisme Imam Muhammad Abduh. Hal ini tertuang menerusi Tahrir al-Mar'ah

yang melihat emansipasi wanita melalui dua cara pandang yang besar: Reformasi pendidikan dan sosial, sertareformasi pemikiran keagamaan.Atas dasar itulah, Muhammad Imarah, yang mengumpulkan karya-karya

Abduh dan Qasim Amin, menganggap Tahrir al Mar'ahmerupakan penegasan terhadap kemuncak pemikiranImam Muhammad Abduh terhadap keberadaan perempuan. Daripada sinilah terbitnya kontroversi, Qasim

Amin membela tradisi Hijab tetapi pada masa yang sama sepakat bahawa wujud kemunduran wanita Mesirkhususnya pandangan sesetengah perempuan berhijab.

Peranan Wanita dalam Da wah

Demikian inilah mengapa al-Ghazali juga melihat peranan penting yang dapat dimainkan wanita dalamdawah. Dawah di sini harus merangkul makna yang lebih luas daripada misi, dan kurang daripadapertukaranagama. Bagi al-Ghazali, ia akhirnya satu bentuk aktivisme Muslim, di mana wanita dapat memainkan peranan

yang aktif dalam keseluruhan pembangunan masyarakat Mesir dan penentangannya terhadap imperialisme danbudaya kolonial: Ia mungkin memerlukan beberapa generasi Islam untuk merampas tampuk pemerintah. Kita tidak terburumengejar dan melangkaui waktu. Pada hari Islam memerintah, wanita Islam akan menemui diri mereka di dalam kerajaanmereka yang azali, iaitu mendidik lelaki.

Transformasi Turki: Daripada Erbakan hingga Erdogan - II

Marwan Bukhari

Dr Radwan Masmodi, pengasas dan Pengarah Center for The Study of Islam and Democracy (CSID) semasa awalkemenangan AKPtahun 2002pernah menyebut dalam sebuah artikelnya yang bertajukTurkey Leads TheWay menulis: In Turkey today, we at last have a group of Muslim conservatives who are trying to develop a version of

secularism that is acceptable to Muslims. Theirs is not the anti-religious sort of secularism that has been practiced in manyquarters of the Muslim world, but an Islamically acceptable secularism, which says that the government belongs to the people andthat religious practices and views should not be forced by the state.

anti-secular. Peristiwa tersebut popular di kalangan pengkaji politik antarabangsa sebagai post-modern coup.Berkenaan hal tersebut, penulis buku The Islamic Leviathan: Islam and the Making of the State, Vali Nasr telahmengulas dalam satu jurnal bertajuk The Rise of Muslim Democracy dengan sebagaimana berikut: The Turkishmilitary, long the fierce keeper of Kemalisms secularnationalist flame, was not reconciled to an Islamist ascendancy. Beginning inearly 1997, the generals launched what Cengiz andar has dubbed a postmodern coup, manipulating the courts and the

parliamentary process to upend Erbakans government.

al-Muhalla, Ibn Hazm secara tegasnya menulis: Seorang mujtahid yang pandangannya atau hasil ijtihadnya

mengelirukan sesungguhnya jauh lebih baik daripada para pentaqlid yang mana pendapat mereka itu adalah benar.

Ibn Hazm terhadap golonganfuqahamerupakan satu contoh, di mana mereka menurutnya: Repeating the letterof texts mechanically without understanding their meaning and not bothering themselves to understand it;

Marx (1818-1883) mengkritik peranan agama dengan menyatakan:

Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium ofthe people. The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them


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to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism ofreligion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.

[Agama adalah keluhan mereka yang tertindas, nurani kepada dunia yang tiada bertiada bertimbang-rasa, danjiwa kepada suasana yang nihil kejiwaannya. Ia adalah candu masyarakat. Penghapusan agama sebagaikhayalan kebahagiaan masyarakat adalah desakan kepada kebahagiaan sebenarnya. Menyeru mereka agar

melupakan segala khayalan tentang kehidupan mereka sebenarnya seruan yang mengajak meninggalkankeadaan yang memerlukan khayalan. Kritik ke atas agama adalah sebenarnya, dalam bentuk embrio, kritikanke atas aliran air mata yang mana agama merupakan puncanya.]

Haji Agus Salim dan HOS Tjokroaminoto, tokoh utama Sarekat Dagang Islam boleh dikira sebagai peloporIslam Progresif.

Kedua-dua tokoh ini menyumbang ke arah gerakan Islam yang menjadikan demokrasi, kemerdekaan dankeadilan sebagai tujuan masing-masing. Agus Salim misalnya

Menangani Fir'aunisme

Marwan Bukhari

Firaunisme dan agama

Malik Bennabi di dalam bukunya The Question of Culture menyebutkan: The organization of society, its life andmovement, indeed, its deterioration and stagnation, all have a functional relation with the system of ideas found in that society. Ifthat system were to change in one way or another, all other social characteristics would follow suit and adapt in the same direction.Dalam organisasi sesebuah masyarakat, kehidupan dan pergerakannya, sesungguhnya, kemunduran dankejumudan, kesemuanya mempunyai kaitan dengan sistem ide yang terdapat dalam masyarakat tersebut.Sekiranya sistem itu berubah dalam satu arah atau sebaliknya, segala ciri sosial akan menurutinya danberadaptasi mengikut arah yang sama).

Katanya lagi: Ideas, as a whole, form an important part of the means of development in a given society. The various stages ofdevelopment in such a society are indeed different forms of its intellectual developments. If one of those stages corresponds to what iscalled Renaissance, it will mean that society at that stage is enjoying a wonderful system of ideas; a system that can provide asuitable solution to each of the vital problems in that particular society.

(Ide, secara keseluruhannya, membentuk satu juzuk daripada kaedah pembangunan sesuatu masyarakat itu.Pembangunan yang berperingkat dalam sesebuah masyarakat adalah merupakan pembangunan intelektualyang berbagai rupa. Sekiranya salah satu daripada peringkat perubahan itu bersesuaian dengan apa yangdinamakan Renaissance kebangkitan - maka masyarakat pada ketika itu sedang menikmati sistem ide yangsungguh menakjubkan; sistem yang dapat memberi penyelesaian yang jitu bagi setiap masalah utama di dalammasyarakat tersebut).

abduhdiselenggara oleh

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