Al-Islam dan Kemuhammadiyahan

CHAPTER IV : REFORM IN THE

ISLAMIC WORD Kelompok III

Nurul Masna Ashari 2320801036

Gilang Purnama 2320801050
Rima Harsa Atqiya Alquraisi 2320801022
Gita Setya Ningrum 2320801029
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 Introduction
Muhammadiyah and Kyai Haji Ahmad Dahlan as the founder are frequently associated
to prior Islamic reform movements in the world. Islamic reform movement (tajdidfial-
Islam) is also called as the Revival of Islam (al- Shahwa al-Islamy), the Revival of
Salafism (Muhyi atsari al-Salaf), and in contemporary term is identified as Islamic
Reformism or Islamic Modernism. These Islamic reform movement are an extensive
chain of the revival of Islam growing and enlarging since the 19th century in the
Muslim world as the manifestation of new consciousness to awake from backwardness
and suppression of colonialism toward a new era of Muslim which is equal to other
nations, particularly the Westerns.
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 OUTLINE
The Revival Era

The Golden Age

Ibn TaymiyyaTheGreat Mujadid

Abdul WahhabThePurification Icon

JamaluddinThePan-Islamism Figure

Muhammad AbduhTheModernism Reformer

Dynamics of Islamic Reform Movement

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 THE REVIVAL ERA
• Ibn Taymiyyah along with his movement was sturdily supported and went after by his
1292-1350
pupil, Ibn Qayyim al-Djauziah, mainly in the enforcement of the purification
• This movement was even echoed three centuries after its first acquaintance, by
1703-1787 Muhammad bin Abdil Wahhab, in the Arabian Peninsula with his radical characteristic
movements, which is famous as Wahhab
• In some sort ways, Islam reform movement and the revival of Islam had expanded and
1838-1797
widened the political power led by reformer Jamaluddin Al-Afghani
• in the sphere of knowledge and education, the improvement was initiated by the
1849-1905
Egypt reformer, Muhammad Abduh

1856-1935 • and pursued by his pupil, Syekh Muhammad Rasyid Ridha

1817-1897 • The reform movement in Indian subcontinent was pioneered by Sayyid Ahmad Khan

In the web of Islam reform movement in Islamic world after the ruin of Islam civilization, Muhammadiyah was
established as one pioneer of Islamic reform movement in Indonesia.
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 THE GOLDEN AGE

Before the collapse of Islam, the Golden Age of Islam took place for five centuries in 661 until 1258. At
the time of the Islamic caliphate, especially in the era of the Umayyads, Islam grew to :
• West and North Africa (Maghribi), to the eastern hemisphere as Persia, India, China, to Southeast
Asia.
• Moreover, Islam also extended to Central Asiato the area of in the present is Russia and its
adjacent areas, even to southern Spainto France by crossing the Baranes mountains, though it was
restrained in Toulon.
• From these spectacular expansions, Islam becomes a religion formillions of mankind around the
world to the modern era which now amounts to 1.4 billionpeople around the world.
The Golden Age of Islam for centuries was marked by marvellous advancement of sciences, while the
Western was still in the darkness age, houghts and works of fiqh, philosophy, health, algebra,
literature, history, politic (siasah), architecture, and so on were spectacularly learned at the moment.

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In this golden age, there were four respected Muslim scholars :

Imam Imam Abu Imam

Malik Hanifah Syafii

Imam Ibn
Hanbal

In addition, there were numerous great thinkers, i.e.

Al-
Al-Kindi Al-Farabi Ibn Sina Ibn Rusyd
Khawarizm

Ibn Ibn Batuta,

Al-Mawardi Ibn Hayyan Ar-Razi
Maskawei Ibn Khaldun,

Al-Ghazali Al-Asy’ari Al-Maturidi Al-Hallaj,

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 Factors causing the decline of the golden age in religion and politics as follows :
• In religious realm, the backwardness of Islam was marked by the phenomenon of
shirk, superstition, bid’ah and khurafat derived by the Mongolian and Persian.
Additionally, the practices of tasawuf flourished that deteriorated the Muslims life
ethos. Ijtihad was sealed, it only remained taqlid and stagnancy. In the same time,
the conflict of theology appeared and crawled into political conflict or vice versa,
followed by the emergence of radical and rebellious group such as Khawarij and
Shia (Syi’ah); which divided the unity power of ummah.
• in politic, the decline took place as the foreign military power of Mongol and
Western broke in the Muslim countries. The Islamic rule had scattered into pieces
accompanied by internal breakdown, by the time, Byzantium Empire with its spirit
of the Crusade had evoked taking benefit from the backwardness of Islam by
giving a backlash
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 IBN TAYMIYYAH THE GREAT
MUJADID
In this critical period, however, several reformers (mujadid) were born,one of the earliest
and reputable was Ibn Taymiyyah. Ibn Taymiyyah’s fullname is Taqī ad-Dīn Ahmad ibn
Taymiyyah, was born in Harran (a town in Syria) on 10 Rabiul Awwal (several stated 12
Rabiul Awwal) 661 Islamic calendar or 1263. His father, Syihabuddin, was a Hadith expert
and Sermongiver in the Great Mosque of Damascus. His uncle, Fakhruddin, was also
areputable ulema and writer. From his father and uncle, Ibn Taymiyyah receivedhis early
education before moving out from Harran. In this superb school tradition town, he spent
his six-years of childhood and moved in Damascus since Harran was completely destroyed
by Mongol invasion. In Damascus, Ibn Taymiyyah enhanced his knowledge and intensively
acquainted to the teaching of Imam Ibn Hanbal or Madhab Hanbali. Damascus was highly
regarded for its outstanding Hanbali School with Abu Faraj Abdul Wahid Al- Faqih as the
founder, a pupil of Abu Ya’la who a madhab Hanbali scholar in the 5th century Islamic
calendar.

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The movement initiated by Ibn Taymiyyah was ensued by further reform movement
adherent to Salafi al-Shalih, the sayings and practices of Prophet Muhammad and the
practices of his companions, Tabi’un, and Tabi’ Al-Tabi’in.

until the 3rd century Islamic calendar, or well-known as true Islam movement (Harun Naution,
2001: 19).
• True Islam is Islam which has not been contaminated by the practices of shirk, deviations (bid’ah), superstition, and
khurafat: in Muhammadiyah circumstances is popular as SBC (Superstition, bid’ah, churafa) the discourse of “return to
the Qur’an and Sunnah” was contextual in that era.

in the 7th and 8 th century, Ibn Taymiyyah appeared as a leading figure in the history of Islam, as
the Muslims in the East (Baghdad) were under the authority of Mongol (Khan: 1971: 34)
• A number of Mongolian armies converted to Islam and mingled within the Muslim community, yet most of them were
merely formality followers for the sake of political interest. The Muslims had to face Mongol, in addition to Christian
expansion and European colonialism, and the internal disintegration just makes it worse

Ibn Taymiyyah was an eminent jurist (fuqaha) and the greatest theologian in the medieval, and was
referred as “Sheikh al-Islam”. As a prominent mujadid in Islamic worlds, his hundreds of writings, both in
the manuscripts, books (risala), and verses, had inspired many of his adherents and titled him as an
Islamic scholar of the Classical thought

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 ABDUL WAHHAB THE
PURIFICATION ICON
Among the second reform movement of the 18th century, there was Muhammad Ibn Abd
Wahhab, who founded an Islamic movement, nowadays often known as Wahhabism, in
Nejd, Saudi Arabia. In Nejd, Muhammad bin Abdul Wahhab was born and destined
to be a reformer. Muhammad Ibn Abdil Wahhab was born in ‘Uyayna, a village in Nejd
in 1115 Islamic calendar or 1707 and died in 1206 Islamic calendar or 1792
in the same city. Reform movement of Muhammad bin Abdul Wahhab can be associated
to the prior reformer such as Ibn Taymiyyah and subsequent reformers such
as Jamaluddin Al-Afghani, Muhammad Abduh, and so on, from around 58 Muhammadiyah
a Reform Movement the world.
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 The first reform movement
initiated by Ibn Taymiyyah faded
away, not until the birth of the
second reform movement in the
18th century did the Muslims
circumstances gradually improve.
After a comprehensive process of
learning, he became an adherent
of Ibn Taymiyyah as his central
figure particularly in tawhid, in
addition to the fiqh of Imam Ibn
Hanbal. He had 59Reform The
Islamic World.
• been in great effort to return the teaching of Salafal-Shalih mainly
to purify the creed of Islam (tandhif al-aqidah al-Islamiyyah)
• Some of his prominent works including: Kitab at-Tawhid (The Book
of the Unity of God),
• Kashf ush-Shubuhaat (Clarification of the Doubts)
• Kitaabu l-Kabaair (The Book of Great Sins)
• Kitabu l-Imaan (The Book of Trust)
• Mukhtasar al-Insaf
• wa’l-Sharh al-Kabir (Abridgement of the Equity and the Great
Explanation), and Mukhtasar Seerat Ibn Hisyam

The alliance of the purification movement of Muhammad bin Abdul Wahhab and the expansion agenda
under the authority of Prince Sa’ud resulted a Wahhabi movement including a strict and harsh
eradication of shirk, bid’ah, superstition, and khurafat.
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 With his characteristic and orientation of purification, strengthened by
the dynasty of Saud, Wahhabi spread around the Islamic world and
began to introduce the procession of pilgrimage (Hajj) whereas the
Muslims of the world came to Mecca and Medina (the birthplace of
Wahhabi). In Indonesia, Wahhabi is renowned for its radicalism, such as
Padri movement in West Sumatra. In the past, Muhammadiyah was
identified as Wahhabi, except that the idea and movement of Kyai Haji
Ahmad Dahlan was rather associated to the Egypt reformer Muhammad
Abduh than to Muhammad bin Abdil Wahhab

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