In general, the Islamic reform movement that emerged from various schools and different regions have some similar intellectual premise. First, Islam is not to blame for the decadence of the Islamic world suffered real. All the evils that should ascribed to Muslims that have not been able to live authentically in accordance with the teachings of his religion. Second, Islam is a rational religion that always inspire his people and demanded progress. Thus, renewal becomes necessary to remove people from the passive fairy life and fairy static to real Islamic life that is akttif and dynamic. From this came the calls for refining the understanding and practice of movement implementation of religious teachings to the invitation to return to the original source of religious authority by taking a critical and independent thinking. In reading M.C. Ricklefs, Islamic reform movement in the beginning it appears as a combination between 'konservatisitas' and 'progression'. Namely, the marriage of an effort to break the domination of thought through the medieval madhhabi call back to the authentic sources of Islam: al-Qur'an and al-Sunnah, with the efforts of new ijtihad that creatively exploit the progress of modern science that has been achieved in the West. The combination is believed would paved the way for the revival of the Islamic world to the stage of history and civilization.
In practice, this reform movement arose in two main streams: the reformist and modernist. Reformists see attachment esensialitas movement with Islamic values in order to oppose the influence of foreign materialist culture. Recommendation to return to orthodoxy is certainly not prevent him to abandon certain classical formulations of Islamic teachings. For they see themselves, each "resurrection" must begin with religious reform. Modernists who also saw the importance of religious reference for the modern Islamic movement tends to open to secular principles, especially in their political thinking. Islamic reform movement can be said penetrated almost the entire Islamic world, but the breeding center renewal ideas so far is closely associated with figures from Egyptian territory, India and Turkey.
Milestone in the renewal of Islam in Egypt started since Muhammad 'Ali appeared as the pasha (ruler) in Egypt (1805-1849) after the military invasion of France in 1798 AD The formulation obtained a renewal of thought important endorsement of the role Rifa'ah al-Tahtawi (1801-1873 AD), which reconstructs the Egyptian education system to pursue the integration of Islamic and modern ideas. Next, look Jamal al-Din al-Afghani (1839-1897) with Pan-Islamism movement of his calls for solidarity and unity of the ideology of the Islamic world against Western domination of world imperialism. One of the leading student, Muhammad 'Abduh (1849-1905 AD), then appeared as the main character of Islamic modernism, though in some of his thinking actually look closer to al-Tahtawi. Especially at the idea of finding a point of moderation (taufiqiyah) between Islam and modern science. Through this Abduh, the renewal of Islamic thought is believed to find its form in a more decisive in the history of Islam. H.A.R. Gibb Abduh summarize these thoughts into 4 (four) central themes: (1) purification of Islam from the practice and the influence of the deviation, (2) reform of Islamic education, (3) Reformulation of Islamic doctrine by making use of modern thought, and (4) The fight against Western influence and Christian attacks in the Muslim world. Revivalist themes included in the construct of thought 'Abduh (the first point), if tracked, have conformity with the ideas that became the character of revivalist Islamic movements of pre-modern. Motion by Achamd Jainuri termed the initial reform movement that purifikasionis-reformers, among others, championed by Shaykh Ahmad Sirhindi (1563-1624 AD), Muhammad ibn 'Abd al-Wahhab (1703-1792 AD) and Shah Wali Allah (1703-1762 M .) Even when withdrawn further, can be up to the figure of Ibn Taymiyya (1263-1328 AD). According to Fazl al-Rahman, is a true revivalist movement part of the intensity and universality of the effort self-criticism, where awareness of internal deterioration and the need for reconstruction of Muslim society through elimination of religious practices irregularities and seeking social upholding moral standards. People from other Egyptian reformer who stands out is Muhammad Rashid Rida (1865-1935 AD), disciple of 'Abduh. Along with his teacher, Ridha saw the need for religious interpretations are sourced directly to al-Qur'an and al-Sunnah with an open attitude in the form of recognition of the benefits of modern ideas and uses. But the mode of explanation seems more closely with al-Afghani political dimension that is entering even the Pan-Islamists to renew the Islamic world. Only, here he is calling for the importance of recreating the empire (caliphate) is more than just a new ideological and political unity of Muslims, as called for by al-Afghani.
In India, emerging leaders reformer named Sayid Ahmad Khan (1817-1897 AD) who believed that the decline of Muslims is because they do not follow the times. To that end, he advocated Muslims to master modern science and technology. In this context, cooperation with the British who ruled India as it is one of the strategic approach in addition to developing the institutions of advanced education such as the British School at Muradabad and Mohammedan Anglo Oriental Collede (MAOC) in Aligarh. Sayid Ahmad Khan believes that education is the only way for Muslims in India for a while later they have a separate state of Hindus. Followers of this reformer's ideas grew more and after his death along with the progress achieved by educational institutions peloporinya. Movement that fought under the beam their work became known as the Aligarh movement, with some central figures such as Muhsin al-Mulk (1837-1907 AD), Vicar of al-Mulk (1841-M), Shibli (1857-M) and Hali (1837 - M). Later, because of his disagreement with the attitude of Aligarh movement cooperation with the British colonial government, Shibili out and founded his own organization called Nadwatul Ulama. At this institution students mengkader choice, including Maulana Abul Kalam Azad (1888-M), which in voicing their work back the idea of empire and Pan-Islamism. Similar ideas also inspired the pursuit of Maulana Muhammad Ali (1878-1931 AD) is keen to launch movement against discrimination on Indian soil. Different views will emerge from other leading Indian thinkers is Muhammad Iqbal. These figures re-established the need to reject the caliphate because true Islam is not a political concept to establish a government, but faithfulness to God and His laws. Iqbal more faith in the format of democracy built on the aspirations of Islam. According to him, the Islamic reform movement to reach the point of compromise between Islam and Western rationalism doctrine without any clashes.
Updates on Turkey has been started since the Sultan Mahmud II (1785-M) in power. Sultan started his movement was to radically restructure state management between the executive and the judiciary. In the field of law, it sort of matters of Islamic law and Western law (secular). In addition to reform in the military field, he also changed the education curriculum to be more appreciative with reading material from the West. Many students are on the command sent to study science and technology to Europe. These ideas are then followed by reforms Tanzimat movement with the central figure Rashid Mustafa Pasa (1800-M) and Mustafa Sami. In addition to these figures, Sadiq Rif'at (1807-M) is a leading figure who called for the need to guarantee basic rights for citizens in addition to the necessity of government to be democratic and not corrupt in order to create prosperity and progress. Tanzimat reform ideas later carried by the Young Ottoman movement critical of the Turkish royal absolutism of power with the character: Ziya Pasa (1825-M) and Namik Kemal (1840-1888 AD). Movement is at its peak mean overthrowing the Sultan Abdul Hamid ended failure. The causes of failure include: (1) Idea diusungnya not fully understood by the court, (2) Movement is not a sufficient base of support from middle class can relate to circles menjembataninya undercoat. So tend to be elitist and exclusive, (3) The absence of sufficient force to counter the pillars of the Sultan. With the absolute dictatorship of the Sultan, triggering the emergence of the opposition from various circles. One is the Young Turk movement under the leadership of Ahmed Riza, Mehmed Murad and Prince Sihabuddin. Of the three figures who have intimate contact with Western ideas are born of ideas reconstruction Turkey became a constitutional state with a decentralized structure. Line of education remains a priority as a vital instrument of change. Young Turk leaders were then joined the military and other elements in the group of Union and Progress (Ittihad ve Terekki) who initiated the revolt tahun1908 M. Sultan Abdul Hamid finally accept a demand to hold elections to form a parliament which is headed by Ahmed Riza. Political events that affect the stability of the country, with no support from conservative religious groups and congregations Bektasyi influential, the Sultan Mehmed V finally rose to power. The next elections are held again in 1912 AD which was won by the Ittihad ve Terekki. The next power is held by representatives from the military under Enver Pasha, Jemal Pasha and Talat Pasha. Modernization of Turkey took place back in all its aspects.
From the history of Turkey's renewal was found the next 3 (three) different orientation of the movement: (1) traditionalist, a firm with the idea of Islamism and the necessary establishment of Islamic government. The main character is Mehmed Akif (1870-1938 AD), (2) the Nationalists, who developed the idea of pan-Turkism who aspire upholding the Turkish state that has an authentic cultural identity distinct and different from other communities. Wing leaders of this movement is Zia Gokalp (1875-1924 AD), (3) "Modernist", which reacts to a group of Islamic traditionalists and brought the rationale that familiar with Western ideas. They called for Turkey to take the pattern of Western society for the progress of his country. In many ways these three streams have different views typical. In a matter of state institutions, for example, the traditionalists see the need for Islamic countries that apply the laws of God. The modernists would recommend the separation between religion and state. While the nationalists more look at urgensitas steps that can reduce the role of sharia courts under Shaykh al-Islam were grossly exaggerated. In the economic field, the modernists advocated adoption of the system of capitalism and liberalism that has been criticized by the traditionalists as a system as bad as socialism and communism. Related special bank interest, the nationalists did not agree with the traditionalists on keharamannya. According to them, that is forbidden by the Koran is the interest in the transaction of money, not the bank rate of rent, or lend money. While in the field of education, the modernists demand freedom of education and academic stage with materials include philosophy, logic and other Western knowledge. The other hand, the traditionalists who fear erosion of Islamic identity because of the influence of Western science tends to maintain a system of madrassa education. Here the nationalists more willing to build an education system that is rooted in cultural values that the original of the Turkish nation. Especially on women's issues, among modernists called for the ideas of equality issues including attacking "veil" as a symbol of women into it. This understanding is clearly opposed by the traditionalists. As for the nationalists appear to side with the thought of the need for public participation for women in the social and economic. About polygamy, the nationalists called for its abolition.
Thus, pertelingkahan reform movement in some of the region which in turn inspired the emergence of similar movements in other parts of the Islamic world. In various hue and orientation, the Islamic reform movement has always voiced the idea of dynamic, emancipation and authentication. Islam is seen as a doctrine which always encourages his people to be optimistic, rational and dynamic. Islam has also been an ideological basis or at least a strong reference to amplification (strengthening) of resistance against colonial domination and external (Western) or internal repression and absolutism (the ruling dictator). More than that, Islam with various levels of degrees are also always interesting to be a symbol of identity that gives the basic argument of originality (authenticity), the struggle of Muslims. Some formulations conceptualization such as: the importance of purification (purification) understanding of Islam from the superstitions and the like; need reopening of the gates of ijtihad, a call for a return to the source of the original teachings of the Koran and al-Sunnah, as well as invitations to think of independence in addition to the belief that Islam is compatible (able to be compatible) with the intellectual development of his time; kesemuanyanya it would be understood as part of the effort and the great ideals of this people to witness the return of world civilization and culture that rely on the order of morality that respects human values and universal wisdom .
