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0:00 Hello [Music] [Applause] [Music] Assalamualaikum warahmatullah wabarokatuh meet me again on the round channel that reveals the secrets and facts behind history on this occasion we will continue discussing the figures of Islamic reformers Muhammad Abduh and Rasyid Ridha this topic is very interesting
0:46 because with this material we will know how the motives of the two Muslim reformers carried out the reform movement in the Islamic world what happened and why they came to the movement to purify Islamic teachings and voiced the door of ijtihad being reopened why [Music] In addition to this topic we will reveal many mysteries including the mystery behind the thoughts of Islamic reformers Muhammad Abduh and Rasyid Ridha and why Muhammad Abduh and Rasyid Ridha were critical of the teachings of Sufism and preferred to join Jamaluddin al-Afghani's students and
1:33 why they strongly opposed the practice of profit, superstition, bid'ah, stagnation and taqlid by inviting Muslims to return to the Qur'an and as-sunnah watch the video we will all be happy our blog shares Muhammad Abduh and Rasyid Ridha is a teacher and student who are the same as you so great Muslim reformers both of them are also students of Jamaluddin al-Afghani So it is very important to study their figures who we really are starting from the figure of Muhammad Abduh Muhammad Abduh was born in the village of the
2:19 Nile Delta Egypt in 1849 in that year also the first Muslim reformer of Egypt who was also the Governor of Egypt Muhammad Ali Pasha died in Alexandria Egypt Muhammad Abdul lived not settled in one place following his father who lived nomadically avoiding government officials his father was named Abdul Hasan chairullah an immigrant from Turkey and had long lived in Egypt his mother was Arab had a lineage with the Caliph more well muscle finally both of Abdu's parents lived in the
3:05 village mahal lah national after moving to many places his family was famous for adhering to knowledge and religion not that small until adolescence many devoted to reading and writing lessons amazingly at the age of 12 he was able to memorize the Koran under the direct guidance of his father but his brilliant thinking began when he was sent by his father to study formal education at the Al Hamdi Mosque to study Arabic nahwu shorof and others in the village of tanta one of the villages in Egypt mosque This is often referred to as the Sheikh Ahmad mosque, its position is considered to be the
3:51 second level after Al Azhar Hai. In this mosque, Abdul memorized and studied the Koran for two years, but he felt that what he studied was very monotonous and did not understand the meaning of the knowledge he obtained because he only memorized the lessons without knowing the substance or content he contained. He was not satisfied with the learning method that prioritized memorization without understanding the meaning of what he studied. He even thought it was better not to study than to spend time memorizing the terms Nahwu and fiqh that he did not understand, so he returned to
4:39 his hometown in Malang Nasser and lived as a farmer and got married at the age of 16. In 1865 AD, but it only lasted for a day because his father did not approve of the steps taken by Abdul and ordered him to return to his studies. He was forced to return to his aunt, but in the middle of the journey he ran away and turned his steps towards a village where his uncle lived. Sheikh Darwis feeder if Nisa fresh urine wis is a follower of the Sufism sect of the Syadziliyah order and has
5:26 extensive knowledge. Sheikh Darwis knows The reasons for Abdul's reluctance to study at Tanta, he always invited Abdul to read books together. While explaining each line of the sentence read by Sheikh Darwisy Hilir, he succeeded in changing Abdul's view from someone who bought books to someone who loved them. In the end, he also taught Abdul ethical and moral discipline and the surprising practice of his Sufism. Although Abdul was not with him for long, throughout his life Abdul remained interested in the spiritual life of Sufism.
6:12 Then, on the advice of Sheikh Darwis Abdul returned to the Al Ahmadi mosque in Tanta to study as before, but was challenged for only six months. He left without a return in February 1866 to Al-Azhar, which was believed to be a place to seek knowledge according to his wishes. However, at Al-Azhar, he only received religious studies lessons. The teaching method was also the same as being challenged. This made him disappointed again. In one of his writings, he expressed his disappointment by stating that the verbal teaching method
6:57 had damaged his mind and reasoning power. This disappointment was what caused Abdu to finally pursue the world of Sufism and in 1871 AD Abdul met Jamaluddin al-Afghani. who came to Egypt Al afghani is a Muslim reformer from Afghanistan who moved to Egypt to avoid the threat of British colonialism from al-afghani Abduh gained knowledge of the philosophy of kalam and exact sciences even though he had previously obtained this knowledge outside al-azhar Hai but the method used by al-afghani was a method that he had been looking for for a long time so he was more satisfied
7:45 receiving knowledge from his new teacher Abdul revealed that al-afghani had freed him from the psychological turmoil he experienced so Muhammad Abdul was actually a great figure and was raised in the life of Sufism a tarekat Hai but then he became critical of many outward forms and teachings of Sufism because in the teachings of the tarekat it was excessive in cultizing its figures then he was more interested in entering the life of Jamaluddin al-afghani who had to be egalitarian and democratic under the guidance of al-afghani Muhammad Abduh began to expand his studies to
8:33 include philosophy and social sciences and politics a group of young al-azhar students joined him including the Egyptian leader when Zaghlul al-afyuni actively encouraged his students to face European intervention in their country and the importance of seeing the ummah Islam as a single people in the movement with the slogan of pan-Islamism Abdul also grew into a brilliant figure even Abdul in thought and high spirit to break the chain of stagnation of thinking and fanatical ways of thinking finally Abdul became a pioneer in spreading Jamaluddin al-Afghani's thoughts on Al-Azhar campus until it
9:20 spread widely throughout Egypt and even the world only channel after Abdul completed his studies at Al-Azhar in 1877 AD Abdul was appointed as a lecturer at Darul Ulum University, Al-Azhar University and the wet college hdv he taught various subjects such as theology, history, political science and Arabic literature but between 1877 and 1882 Abdul was exiled in Beirut Lebanon because he was involved in politics accused of conspiring to overthrow the ruler hdv Taufik over the colonial forest Days who was at that
10:06 time very influential in Egypt the same thing was done by the British colonialists to expel other Islamic reform figures Jamaluddin al-Afghani to Paris France in this exile he worked as a teacher and writer his learning activities continued again in Beirut Lebanon he translated books into Arabic in Beirut Lebanon also he finished writing his book which entitled the treatise on tauhid which he wrote while teaching at Madrasah sulthoniyah in addition to several other translated books for the benefit of the movement Muhammad Abduh wrote several books including the treatise on tauhid
10:55 and alislamu Wah nasron iya ma Al Ilmi Wal Madaniah but in 1880 Hey Abdul was released from exile and returned to Egypt after a change in the Egyptian cabinet Abdul was allowed to return to Cairo City, Egypt and was given the trust to lead the newspaper Al wakrah yay al-mishriyyah in 1882 AD together with urabi Pasa, an Egyptian nationalist and Egyptian army officer Abdul joined the rebellion movement against state injustice or what is known as the urabi revolution
11:42 he was then exiled to Beirut Lebanon and France in France he met again with al-afghani then founded an organization and published a journal called Al urwatul soal but the journal al-urwatul sfal as a journal of resistance against the colonialists continued to be banned from publication by European nations in 1885 after being published 18 times Abdul left Paris France for Beirut Lebanon and taught there while composing books among the books that written and translated is
12:30 in the work of the tauhid treatise Abdul restated several fundamental theses of medieval Sunni Islamic kalam with a new emphasis and revived rationalism and in his movement Abdul wanted to say change and renewal of Islam through education and culture not through revolution Hai Then he returned to Egypt However because the government was worried about Abdul's influence which was increasingly accepted by the wider community, Abdul was finally not allowed to teach by the Egyptian government he then worked as a religious judge
13:17 or Mufti then became a member of the Al A'la Al Azhar Assembly which brought changes in the oldest educational institution he was appointed Mufti in 1899 AD replacing Sheikh Hasanudin an-nabawi in his position Abdul continued to promote his ideas and thoughts but in reality not all of his ideas and thoughts of renewal were accepted by the authorities and the Zar trophy the main obstacle faced was precisely the static-minded scholars along with the general public when facing many obstacles Abdul fell ill and died on
14:04 July 11, 1955 sheehy Muhammad Abdul's body was buried in the state cemetery in Cairo the Islamic renewal movement carried out by Muhammad Abduh cannot be separated from his character and nature which was formed since he is small or has three big agendas in his renewal, namely purification or purification of Islamic teachings from various influences of teachings and practices that are not correct towards Hai teachings that are in accordance with the Qur'an and as-sunnah we will discuss by starting the first renewal agenda, namely purification purification
14:50 or purification of Islamic teachings has received serious pressure from Muhammad Abdul related to the emergence of Bid'ah and khurofat that entered the religious life of Muslims in Abdu's view a Muslim is obliged to avoid Shirk acts in any form for Abdul the disease that has hit Islamic countries is the confusion of religious thinking among Muslims as a consequence of the arrival of western civilization and the demands of the modern Islamic world because what brings the decline of Muslims is not the teachings of Islam itself but the attitude of being rigid in the body of the Islamic Ummah Hai
15:38 jumut is a frozen or static state so that Muslims do not want to accept change so the attitude of being rigid brings the seeds of the decline of the current ummah things are rigid Online tentajg full As stated by Muhammad Abduh in his work al-islam main Al Ilmi Wal madaniyah that the attitude of being rigid was brought to the body of Islam by the colonialists who seized the peak of political power in the Islamic world they also brought the ideology Animism does not prioritize the use of naughty ignorant and ignorant science Hey the colonizers have a mission to blind
16:24 Muslims with science so that they remain ignorant and that is indeed one of the missions of the colonizers to be able to continue to colonize Muslims and that is what Muhammad Abdu realized for Muhammad Abdu the tingling and fanaticism of the group can take the form of worship of the Wali or a figure unconditional obedience to the ulama and surrender to fate without being accompanied by effort atuh many highlight the thoughts of Ibn Taimiyah about worship and muamalah Abdul called on Muslims to return to the Qur'an and hadith and the lives of the Salafus Sholeh
17:11 for this the door of ijtihad remains open for qualified experts so that Islam and Islamic society are always dynamic Hey and in line with the development of the times custom means the effort to devote all intellectual abilities and this means placing reason in a high position the opinion about opening the door of ijtihad is not solely on the heart but on reason The Qur'an gives a high position to reason for Abdu Islam is a rational religion using reason is one of the Basics of Islam a person's faith will not be perfect without reason religion and reason are the
17:59 first to bind the bonds of brotherhood secondly the agenda of educational reform reform Abdul focused his Islamic higher education at Al-Azhar University where he studied. Abdul stated that the obligation to study was not only to study classical Arabic language containing the doctrine of theology to defend Islam, but the obligation to study also lies in studying modern science as well as European history and religion. Abduh's initial reform effort was to fight for philosophy courses to be taught at Al-Azhar. By studying
18:46 philosophy, the spirit of Islamic intellectualism that had died out was expected to be revived in his reforms. Abdul was keen to advocate studying modern science even though it came from the West, which some Muslims considered infidels at that time. For Abdu, modern science is largely based on natural law or sunnatullah which does not contradict Islam. Sunnatullah is the creation of Allah Subhanahu Wa Ta'ala. Revelation also comes from Allah Subhanahu Wa Ta'ala, so because both come from Allah Subhaanahu Wa Ta'ala, they do not contradict each other. Islam must be in accordance with
19:33 modern science and the modern must be in accordance with Islam, as in the golden age of Islam which protected science. Abdul enthusiastically advocated the exploration of science and the instillation of the scientific spirit of the West. European progress was because this part of the world had taken the best from Islamic teachings. Islam was certainly able to adapt to the modern world. Abdu wanted to prove that Islam was a rational religion that could be the basis of life. Muhammad Abdul's modern thoughts are about women's education, according to him, women should get the same education
20:18 as men. Both men and women have the same rights from Allah subhanahu wa ta'ala according to His Word, Surah al-Baqarah verse 228, mulu Billahi minas syaiton nirojim Bismillahirrohmanirrohim wal-muqabalah khotoya tarabas nabi al-husein Naswa krungu Wadah Yaumul ytum nama kho
21:03 rainie yang tuh nama font allah' vime Arham yingkun nayu mint Nabilah ingin pun Ayu in [Music] nabilahjkt48 to much on dingin nasyithin Ar Radu lulic Syaikhon bahkan Nabi fyi mna Bil mau move on her Rijani adain
21:50 ingin ada Roja Wow muezzin hyip juga dalam surat al-Ahzab verse 35 [Music] Bismillahirohmanirohim Innalillahi slimin awal muslimati wal mukminina wal mukminat walilmukminina Walmart Negeri wano country China on counted khai [Music] Yo what's fadir tinawas khodirin Awas
22:39 khai watulimo tepat Duty now much Heart was song inos for your heart will have you heard hujan much heboh What the [Music] movie watch online in Abdu's view The verse equates men and women in terms of getting forgiveness from Allah for the
23:27 same deeds, both worldly and religious, on that basis Abdul considers women to have the right to get the same education as men, according to him, women should be released from the chains of ignorance, they need to be given education because the situation in Egypt at that time did not support education for women. This idea was a very revolutionary thought in the Islamic world at that time [Music] the third agenda for defending Islam [ Music] the work of the monotheism treatise was intended to defend the identity of Islam, his desire to eliminate foreign elements
24:12 is proof that he remains confident in the independence of Islam Abdul seems to have never paid attention to the anti-religious philosophical ideologies that are rife in Europe, he is more interested in paying attention to attacks on Islam from a scientific perspective, he believes that Islam and science cannot be contradictory, but between science and religion works at different levels Abdul tries to maintain the Islamic Identity by summarizing that if the mind is utilized properly then the results achieved are automatically in line with the divine truth learned through religion therefore he highly values
25:00 istihat because ijtihad proves that Islam was not revealed for stagnation but Islam was revealed to move dynamically along with the development of humans and humanity itself what about other reform figures Muh crossed Rizal we will discuss in a separate video the figure of Rasyid Ridha is also interesting to watch especially Rosyid Ridho is also the same as Muhammad Abdu who grew up and was raised in a tarekat family but he was actually critical of the tarekat teachings that are excessive in the way of worship and the cult of a teacher so that it is considered to make someone have a
25:46 static and passive attitude Rosyid Ridho is also known as a figure who is strict and persistent in eradicating superstition, superstition and bid'ah in Islam watch the next video hopefully useful Wassalamualaikum warahmatullah wabarakatuh [Music] Hi Ho
