Muhammad Abduh Research Articles

ADAM A.S BUKAN MANUSIA PERTAMA DALAM TAFSIR AL-TAHRIR WA AL-TANWIR KARYA IBNU ’ATSUR (ANALISIS SURAH AL-BAQARAH AYAT 30)

Human as a creature created by the Khaliq for several reasons, the theological like to worship Him, pray, away from what he has forbidden and pursue what is commanded. In social language it is to continue to grow and become a useful being. The phrase to be better has certainly been a long process, requiring mental, character, and physical changes. Academically historical studies are always related to phenomena, both phenomena that occur through the something found and a text. Like the findings of fossils or skeletons that are believed to have lived much longer with Adam A.S to Muslim beliefs as the first humans were created.This is happenedin the interpretation of Ibn 'Atsur in tafsir of al-Tahrir wa al-Tanwir states that once lived a group of beings who have human likeness in QS, al-baqarah (2): 30 regarding the creation of Adam A.S. in his commentary view there is a name quote that became the first creature created but made the destruction of the earth, instead, it was created the prophet Adam A.S as the most perfect form (innovation).From this the author goes on to trace further on the history of human creation, and focuses problem on the QS. Al-Baqarah (2): 30, and stands on some important questions, what underlies the interpretation? And what influences Ibn 'Atsur's method of interpretation? And what happened at that time?The results found that his method to interpretation applied by Ibn 'Atsur is not Stagnant in the sense that he always receives a lot of knowledge from various circles of scientists who are considered worthy to be published, like the opinion of Persian and Greek beliefs concerning the first creature is not Adam AS, of humanity and Jin. Absolutely, this is not a real truth according to Ibn 'Atsur also, seen from the interpreter that is not too elongated in this matter. But he still put it because it has the value of science that is considered valuable, seen at that time has been found a fossil or frame that is believed to be a human-like creature that has lived very long. This interpretation is also reinforced by the one-time interpreter Muhammad Abduh who states the same way. The conclusion that can be captured by the author is that when it is a science, there is no harm in being included in a work such as tafsir, to be known to everyone and the extension of knowledge.

Fitratning ma’rifiy-axloqiy qarashlari haqida

Abdurauf Fitrat played an important role in the development of Turkestan Jadidism and with his works made a significant contribution to the dissemination of the ideas of this movement. In addition, he is associated with many works and articles on the topic of religious reform that swept the entire Muslim world at the beginning of the twentieth century. Fitrat's activities in the field of religious reform were formed under the direct ideological influence of well-known figures of that time, Muhammad Abduh, Abdurashid Ibrahim and others. The article briefly analyzes the main points of Fitrat's activities in the 10s of the twentieth century - his activities in Turkey, works written in Istanbul, as well as some facts of his biography. The article also contains Fitrat's religious and educational articles, which are published for the first time.

Model Penafsiran Kisah oleh Muhammad Abduh dalam Al-Manar: Studi Kisah Adam pada Surah Al-Baqarah

This paper aims to criticize Tafsir al-Manar, Muhammad Abduh's monumental work as a pioneer of modern interpretation, which criticizes classical interpretative works, which he considers to be too story oriented, then offers a method of interpreting stories that focuses on `ibrah narratives, although not maximally. This study is a research library, using a semantic perspective as a knife of analysis, through three approaches; interpretation, content analysis, and hermeneutics. This study found that Abduh had applied the method of interpretation of the verse of the story that he had conceived. From the perspective of semantic interpretation and study, Abduh interprets verse by verse, studies the meaning of lughah, and reviews balaghah, munasabah, which focuses on hida'i (hidayah) and intiqadi (critical studies), and does not use hadiths. That is, Abduh is consistent with the Salaf pattern in interpreting the story, namely positioning it as mutasyabihat, and holding to the principle; tanziih, tasliim, and tafwiidh, and anti-takwil.

The Influence of Abduh’s Principle On Rashid Rida

This paper analyze the influence of Muhammad ‘Abduh on his chief disciple, Muhammad Rashid Rida. Rida was the leading advocate of Abduh’s rational principle and modern ideas through his writing in Tafsir al-Manar (The Manar Commentary) and Tarikh al-Ustadh al-Imam Muhammad Abduh (Biography of Muhammad Abduh). Tafsir al-Manar is a Qur’anic exegesis based on rational approach outlined by Muhammad ‘Abduh and the Tarikh is a comprehensive biography of the life and works of Muhammad Abduh printed in three volumes that significantly documented Abduh’s lasting influence and legacy in modern Egypt. Rida continued to resolutely champion the ideas of reform through Majallat al-Manar (al-Manar Journal) that highly reverberated Abduh’s principles and remarkably claimed extensive influence in contemporary Islamic world.

İCMA’IN SİYASÎ VE MEZHEBÎ YÖNÜ

İcmâ başlangıçta dinî bir müessese olarak doğmuştur. Fıkıh usulü kitaplarında icmâ (ittifak) dinî konularda olur kaydı sürekli geçer. Mutezileden Nazzam icmâ’ın siyasî olarak icat edildiğini iddia eder. Onun görüşüne katılmasak da icmâ’ın zaman zaman siyasî ve mezhepsel amaçlarla da kullanıldığına rastlanmaktadır. Başta Ebu Ya’la el-Ferra’nın el-Udde adlı usul kitabında ve Serahsî’nin Usul’ünde icmâ bahsinde Ebu Bekir’in halife seçiminde icmâ olduğundan söz edilmektedir. Halife seçimi aslında siyasî bir konudur, fakat dinî bir konu haline getirilmiştir, daha çok da kelam kitaplarının sonunda imamet bölümünde tartışılmıştır. Ancak Cüveynî İrşad adlı kelam kitabının imamet bölümünün başında bu konunun usul-i dinden olmadığını itiraf etmiştir ama alışılageldiği için o da imamet konusunu tartışmıştır.Ehl-i sünnet kabul edilen fıkıh usulcülerinin usul kitaplarında Ehl-i bidat denen mezhepler özellikle Hariciler icmâ’ın dışında tutulmuştur. Bunu sadece Ehl-i sünnet usulcüleri değil bazı Mutezile usulcüleri de yapmıştır. Böylece icmâ’ın siyasî ve mezhebî olarak kullanılmasıyla bazı muhalif siyasî gruplar yerilmiş, bazı muhalif mezhepler itibarsızlaştırılmaya çalışılmıştır. Bu çalışma icmâ’ın siyasî ve mezhebi kullanımını tarafsız olarak tespit etmektedir. Zira icmâ’ya dahil edilmeyen veya icmâ için görüşleri itibara alınmayan ve ehl-i bidat diye kınanan mezhepler de toplumda çoğunluğu elde etseydi büyük bir ihtimalle onlar da icmâ’yı muhaliflerine karşı kullanacaktı. Nitekim Haricilerin daha ileri giderek kendilerinden olmayanları açıkça tekfir ettiği bilinmektedir. İçtihadî meselelerde tüm ümmetin icmâ’sı azdır; genelde çoğunluğun ittifakına icmâ denmiştir. Fiilî durum budur. Tarihî bir realitedir ki az da olsa Ebu Bekir’in halife seçiminde de muhalifler vardı.İcmâ’ın çağımızdaki durumuna gelince, dağınık ve kalabalık İslam coğrafyasında icmâ edecek bütün müçtehitleri tespit kolay olmasa da icmâ’ın imkânından bahseden ve bunun gerçekleşmesi için önerilerde bulunan Müslüman düşünürler ve fıkıh usulcüleri vardır. Çalışmalarını 20.asrın başlarında da sürdüren Muhammed Abduh ve Reşid Rıza gibi İslam düşünürleri icmâ’ın nasıl işlevsel hale geleceği hususunda imal-i fikirde bulunmuşlardır. Fıkıh usulü kitabı sahibi Abdulvahhab Hallaf ve Abdülkerim Zeydan icmâ’ın imkânı için öneriler yapmışlardır. Bunların yaptıkları önerilerin siyasete taalluk eden yönleri de vardır. Bunların yanı sıra kelimenin tam anlamıyla icmâ olmasa da veya usuldeki icmâ tanımına tam uymasa da İslam dünyasında yer yer icmâ havasında toplantılar yapılmaktadır. Bunlar icmâ fikrinin çağımızda hala önemini koruduğunu göstermektedir. Diğer bir ifadeyle icmâ, üzerine ilgi çekmeye devam etmektedir. Biz bu konuda durum tespiti yaparak icmâ’ın siyasî ve mezhebî yönüne dikkat çektik. Bu bağlamda icmâ’ın dışa karşı stratejik yönü de vardır.

Contribution of NEO Modernism Thoughts on Islamic Thoughts in Indonesia

The aim of the study is to find out the contribution of NEO modernism trought on Islamic trough in Indonesia. This result of the study is Islamic Civilization" in this case, especially Nurcholish Madjid, considers that Islamic rationalism, which in the classical Islamic tradition emerged in the Mu'tazilite theology and Al-Kindi to Ibn Rushd's theology, then systematically became the rational theology of Muhammad Abduh. Basically Hellenistic, because that is not an Islamic genuin. Theological thought and Rational philosophy according to Islamic circles This civilization was built from the construction of Greek theories (especially Aristotle), which from an Islamic point of view, is actually quite problematic, because it is too Rational. The weakness of this Islam, according to the circles of 'Islamic Civilization because they lack in providing an equilibrium in religious life, which is practical and direct to the daily appreciation of God.

FROM JAMAL UDDIN AFGHANI TO RACHID AL-GHANNOUCHI; THE APPROACHES OF CONTEMPORARY MUSLIM INTELLECTUALS TO THE CONCEPT OF STATE

This research addresses the approaches of contemporary Muslim more specifically Islamist intellectuals to the concept of the state. To analyze their approaches, this paper will discuss all of the three stages of Modern Islamic political thought, namely; Pan Islamism, Islamism and, Post-Islamism. Within this three stages which are referred the time frame of developing Modern Islamic Political Thought, this paper will address the concept of state in the thought of Jamal Uddin Afghani, Muhammad Abduh, Rashid Rida, Abul Al’a Maududi, Hassan al-Banna, Sayyid Qutb, Malik Bennabi, Hassan al-Turabi, Yusuf al-Qaradawi, and Rachid al-Ghannouchi. The aim of this paper is to analyze the concept of the state of mentioned intellectuals based on two important research questions; firstly, what was the main perspective of their thought and secondly, what was their stand to accept the concept of Modern state. This research is a qualitative form of research based on primary and secondary data. Primary data will be collected from the literature of mentioned intellectuals and secondary data will be collected from the literature which is written by others on their thought. To collect both types of data, this research used books, articles, websites, and libraries. It is hoped that this research will contribute significantly to Academia by analyzing their approaches to the concept of the state.

The Influence of Classical Islamic Modernism on the Qur’an Comments: The Example of Elmalılı Muhammed Hamdi Yazır

Klasik İslâm Modernizmi, Müslümanların ıslahını, silkinmesini ve medeniyet yarışında tekrar sahne almasını sağlamak amacıyla, dini/Kur’ân’ı ve buna bağlı müktesebâtı yeniden yorumlama çabalarına tekabül eden bir akımdır. Modern çağda Cemaleddin Afgânî ve Muhammed Abduh tarafından başlatılan bu hareket ile Osmanlı İslâmcılığı arasında zamanlama, metot ve çözüm önerileri bakımından bir takım benzerlik ve paralellikler bulunmaktadır. Söz konusu etkileşim Cumhuriyet Türkiye’sinde de sürmüş, Kur’ân, bu dönemde hidâyet ve sosyolojik fayda ekseninde tefsire konu olmuştur.Elmalılı Hamdi Yazır, Meşrutiyet öncesi, Meşrutiyet ve Cumhuriyet dönemlerinde Klasik İslâm Modernizmi’nin Kur’ân yorumlarından etkilenen âlim ve mütefekkirlerden biridir. O, müellifi olduğu “Hak Dini Kur’ân Dili” adlı tefsir kitabını, Türkiye Cumhuriyeti Devleti’nin talebi üzerine hazırlamıştır. Bu durum, Elmalılı’nın çalışmamıza konu olmasında etkili olmuştur. Bununla birlikte o, Meşrutiyet öncesi ve sonrasıyla Osmanlı’nın son dönemine ve Cumhuriyet dönemine de şahit olmuştur. Diğer taraftan, Cumhuriyet Türkiyesi’nde birçok müfessir ve Kur’ân araştırmacısının Klasik İslâm Modernizmi’nden etkilemiş olduğunu söylemek mümkündür. Bu haliyle konu bir makale boyutunu aşacağından dolayı, çalışmamızda tefsir konusunda Cumhuriyet döneminin sembol ismi olan Elmalılı Hamdi Yazır ile yetinmeyi uygun gördük. Klasik İslâm Modernizmi’nin en olumlu yönü, Müslümanların problemleriyle Kur’ân ayetleri arasında bağlantı kurmaları ve âyetlerin manalarını güncelleyerek toplumsal sorunlara Kur’ân eksenli çözüm arayışına girmeleridir. İşin diğer olumlu yönü, söz konusu âyetlerin, bu konularla sınırlandırılıp dondurulmamış olmasıdır.

TAUHID DALAM PENDIDIKAN ISLAM MENURUT MUHAMMAD ABDUH DAN RASYID RIDHA

The purpose of this research is 1) the value of tawheed in education according to Muhammad Abduh; 2) the value of tawheed in education according to Rasyid Ridha; 3) the equation and difference in the value of monotheism in Islamic education according to Muhammad Abduh and Rasyid Ridha. The research method used is library research research (library research). The primary data source in this study is the Book of Tafsir al Manar by explaining the thought of learning Tawheed from two influential figures, while the secondary data in this study are books, journals, papers, articles or other sources that do not discuss directly but still have something to do with this research. The findings of this study, according to the two figures, that thinking rationally in achieving a misfortune must be adjusted to the current situation so that new interpretations by opening the door of ijtihad, instilling noble morals, clean souls, accompanied by high education can make faith stronger, form The mindset of a child who gives birth to positive behavior while at the same time realizing a pious person who will achieve happiness in the afterlife, this will form a person who has a balanced mental structure that not only emphasizes the development of reason but also spiritual development so that signs of the greatness and oneness of God materialized and integrated.

REKONSTRUKSI PENDIDIKAN ISLAM DALAM PERSPEKTIF MUHAMMAD ABDUH

Education is a major milestone in advancing a nation, with a good nation's education will make a nation that is developed, peaceful and prosperous. Muhammad Abduh planned that there would be a concrete change in education at that time, he had an important role in an al-Azhar tertiary education. Muhammad Abduh slowly entered the education curriculum starting from the basic, secondary, upper and tertiary level curriculum, as well as the philosophy of education in the existing courses at al-Azhar higher education, not only stopped in the curriculum, Muhammad Abduh also made improvements to the methods learning method, because at that time the method applied was only focused on writing and memorizing, so according to Muhammad Abduh it was very difficult for students to progress and develop, so with that all Muhammad Abduh gave a new method, namely Discussion. Because the discussion learning method of a student will increase his scientific insight.

Millennialization of Islamic Education Based on Neuroscience in the Third Generation University in Yogyakarta Indonesia

<p>To date, Islamic Education in Indonesia is framed in traditional, conventional, and colonial paradigms. Despite the twentieth century’s urges to use interdisciplinary, multidisciplinary, and trans-disciplinary approaches, mono-disciplinary approach such as classic and medieval Islamic education, is still dominating. Researches in the three new methods have engaged neuroscience that results in innovative and reliable works, indicated by the achievement of Intellectual Property Rights with downstreaming potentials. The study aims to find a model for Islamic education that is based on neuroscience in the millennial era with the mentioned attainment. The research applied a qualitative model by Denzin and was located in the Magister Degree of Islamic Education of Universitas Ahmad Dahlan, Yogyakarta, in 2008. It involved six lecturers and thirty-one students. The data were collected through participatory observation, in-depth interview, and documentation.The research generates a neuroscience-based model for Islamic education in the millennial era through the development of research-based instruction. Further, the development allows the achievement of Intellectual Property Rights and downstreaming potentials. The model is the continuation of Islamic education modernization initiated by Muhammad Abduh and is relevant to the entrepreneurship of the millennial Muslim generation of the twenty-first century.</p>

The Polemic of Ahad Hadith Use in Interpreting the Death of Prophet Isa According to Mahmud Syaltut and Siradjuddin Abbas

This article aims to discuss some differences between Mahmud Shaltut and Siradjuddin Abbas in interpreting the verses about the death of prophet Isa. This paper also seeks to investigating of how they interpret, what methods they use, and what factors influence these differences. The results of the study reveal that Mahmud Shaltut interpretes the term of the tawaffa (Q.S Âli ´Imrân [3] verse 55) and tawaffaitanî (Q.S. al-Maidah [5] verse 117) in accordance with the original meaning of “death”. On the contrary, Siradjuddin Abbas exegetes the term of tawaffa by “grasp”. These differences are because Siradjuddin Abbas uses the method of tafsir bi al-riwayah and consideres them as hadith[s] sahih. On the contrary, Mahmud Shaltut uses the method of tafsir bi al-ra’yi and does not use such hadith[s]. As a figure of reformer in Egypt, the interpretation of Mahmud Shaltut is affected by Muhammad Abduh’s opinion who refuses the use of Ahad Hadith in belief/akidah discussion while Siradjuddin Abbas, as a traditional Islamic figure in Indonesia, attempts to counter Muhammad Abduh’s opinion because it contradicts to the understanding of ahl al-sunnah wa al-jamaah that he followed.

Geliat dan Keterpengaruhan Tafsir Alquran dalam Dakwah di Malaysia

The process of interpreting the Quran continues to evolve from Arabic to all corners of the world. Among other things, Malaysia. The Qur'anic interpretation in Malaysia dates back to the 17th century through oral para da'i. While the tradition of writing the Qur'anic interpretations only appeared in the 20th century. And as one way of transmitting Islamic values, the interpretation of the Quran in Malaysia took place in the da'i's preaching and under the influence of the previous interpreters. Recorded Abdurrauf as-Sinkily, Muhammad Abduh and Rasyid Ridha, and al-Maraghi were the most influential figures in interpreting the Quran and Islamic studies in Malaysia. This article will look at how the Qur'anic interpretations travel according to the way of transmission by the da'i, and how the influence of each character changes the order of interpretation in Malaysia. As a result, the process of interpreting the Quran in Malaysia was identified as growing through the hands of the da'is who were exposed to the ideology of their teachers, as well as the previous interpreters

PEMIKIRAN PENDIDIKAN ISLAM MUHAMMAD ABDUH

The study aims to determine Muhammad Abduh's Islamic education thoughts. The effort made by Muhammad Abduh was to carry out reforms in the field of education which was motivated by the educational dichotomy at the time. First, Western education-based education whose curriculum is minus religious education. Second, religion-based education minus the general sciences. As a result of the integration of these two types of education, different human characters were born. The first character prefers worldly problems, and the second character only puts forward the problem of ukhrawi. The effort carried out by Muhammad Abduh was by reforming the goals of Islamic education which emphasized aspects of the world and the hereafter by carrying out an integral Islamic education curriculum (a combination of religious and general sciences), as well as effective, varied and innovative teaching methods.

THE METHOD OF INTERPRETATION OF SYEH MUHAMMAD ABDUH AND SYEH RASYID RIDHA IN THE BOOK TAFSIR AL MANAR

This article discusses the interpretation motto of Syeh Muhammad Abduh and Syeh Rasyid Ridha whose interpretive pattern has a great influence on the thinking of Islamic reforms in its time and time. By using the comparative method the writer tries to find out the uniqueness of each interpreter both the similarities and the differences.The result can be understood that the two exegetes have interpretive methods and styles which must be different. Al-Manar's interpretation is the greatest work of two figures who are very well known in Muslim intellectuals, he is Syeh Muhammad Abduh as the teacher, and Syeh Rasyid Ridha as a student, in answering various problems with the discourse of contextualizing the interpretation of the verses of the Qur'an ' in the Tafsir Al-Manar Book. Regarding the method he uses in interpretation has many similarities between Syeh Muhammad Abduh and Syeh Rasyid Ridha.

Pendidikan Islam di Mesir, India, dan Pakistan

Islamic education enters along with the early history of Islam in the form of civilization such as the Egyptian culture of the pyramids, sphinxes, obelisks, and hieroglyphics. the figures who have contributed to the field of education are Muhammad Abduh, Sayyid Ahmad Khan, and Muhammad Ali Jinnah. The application of education between Egypt, India, and Pakistan is almost the same, namely making compulsory education for their citizens. The existence of public and religious/Madrasah educational institutions as well as public and religious high schools / universities. Different curriculum. Application of the learning of the Qur'an and Hadith. Integrate between general science and religious science. professional teaching staff. Every country has a different education system influenced by sociology of society, the history of the establishment of a country, the needs of a country in accordance with the demands of the era and an increasingly globalized world.

Tafsīr filantropīyat al-Qur’ān al-Karīm fī Indonesia: Musāhamat Tafsīr Sūrat al-Mā‘ūn li Kiai al-Ḥāj ‘Abd al-Ḥalīm (1887-1962)

This article discusses the Quranic exegesis concerning social care that is used as a base-praxis for philanthropy and social gatherings in the colonial period. The object of this study is Tafsier Soerat Al-Ma’oen (1930) written by K.H. Abdulchalim. This Sundanese-language work is actually developed as the result of Abdulchalim’s reading on the Quranic exegesis of Juz ‘Amma was written by Muhammad Abduh. Abdulchalim tried to interpret this surah and made it as the basis of the his philanthropic activities through the establishment of social institutions rather than carrying out casitas activities which he considered momentary and consumtive. His social activities were based on the teachings of philanthropy contained in the al-Mā‘ūn surah, such as philanthropic orientation from individual to collective, attachment between praying and the fulfilment of weak people’ right, criticism of the Muslim backwardness, and colonial occupation over his homeland. This study confirms that the Abdulchalim’s interpretation cannot be separated from the social situation as a nation that was being colonized faced with Dutch colonial policy and competition with Chinese traders. His exegesis becomes another example from the influence of Islamic renewal thrived in Cairo toward Southeast Asian Muslim activists, especially in the pre-independence period.

Concept of Shūra in Fazlur Rahman’s Political Ideas at Practical Level

The term Shūra has become an important term in modern political history of Islam. Its importance and centrality can be gauged by the fact that Muslim modernists, traditionalists and fundamentalists use it equally to propound and promote their own political ideas. This term and concept were part of Fazlur Rahman‟s political thought and central to his overall idea of an Islamic State. However, with the passage of time his arguments changed corresponding to the changes in the prevailing situation. The current article focuses mainly on his thought on shūra in his early writings from 1950s and 1960s. Though in the first decade of his career he had no independent views of his own on shūra and he based his arguments on the subject mainly on the arguments of classical thinkers such as Sayyid Ahmad Khan, Shibli, Hali, Chiragh Ali, Amir Ali and Iqbal at home and Jamal al-Din Afghani, Muhammad Abduh, Namik Kemal and Zia Gokalp abroad. On the contrary, during the 1960s he developed his independent thoughts on shūra. The current work will highlight the fact that his ideas were grossly influenced by the prevailing socio-political conditions in Pakistan at that time and he appears to contradict himself on some of the arguments about the authority of the head of the state. This situation also highlights the dilemma of a thinker who also has to play the role of a reformer at the practical level in a given political situation.

IMPLEMENTASI KONSEP PENDIDIKAN ISLAM PERSPEKTIF IBNU TAIMIYAH DAN MUHAMMAD ABDUH DALAM RPP KURIKULUM 2013

Islamic education is a concept of human education based on Islam. Various thought efforts in order to realize education according to Al-Qur’an and Sunnah such as the thoughts of Ibn Taymiyyah and Muhammad Abduh. The author analyzed their thoughts of education and its implementation in Indonesia now. The system, objectives, curriculum, methods and content of Islamic education materials can be innovated in a sustainable periods. This thesis is using a qualitative research. The authors collect data by using library research with content analysis techniques. The author tries to implement the incorporation of the Islamic education system from the two figures through an analysis that made into RPP according to the 2013 Curriculum. How to implement it by using the imtaq method. Imtaq method is a method of learning that is modified by researchers based on the Qur’an and Hadith on structural material. This is expected to improve the quality of students, both IQ, EQ and SQ. Keywords: Islamic Education, Ibn Taymiyyah, Muhammad Abduh, 2013 Curriculum RPP, Imtaq.

Konsep Pendidikan Islam Muhammad Abduh serta Implikasinya terhadap Pendidikan Islam di Indonesia

The dichotomic view that appears in people's lives has a negative impact on Islamic education in Indonesia. This dichotomic view gives a negative impact likes backwardness and disintegration on Islamic education in Indonesia. In fact, Islamic education in Indonesia has not produce the scholars who have a spiritual and intellectual commitment. Therefore, this research offers the concept of Muhammad Abduh's Islamic education as a solution.This research aims to analyze the concept of Islamic education of Muhammad Abduh and to show the implication of the concept of Islamic education of Muhammad Abduh towards Islamic education in Indonesia. The research used qualitative approach with library study. The data collecting technique used was documentation technique. The data obtained was then analyzed using content analysis. The result of the research indicates that the concept of Islamic thought of Muhammad Abduh was to educate the mind and soul of the students. The implication of Islamic education concept of Muhammad Abduh towards Islamic Education in Indonesia was the objective of the education should pay attention the natural tendency of human being comprehensively. The students, both boys and girls, should increase the knowledge. The educator should have intellectual competences and good religious. The learning method implemented should develop the mind and spiritual aspects (transfer knowledge and transfer value). The Islamic education in Indonesia should learn about the realm of modern knowledge and religious knowledge.