Global Journal of Human-Social Science, A: Arts and Humanities, Volume 22 Issue 7

revolves around the following concepts: the authority of the individual, his freedom, his right, and his control over nature. And the components of the concept after modernity has occurred are individualism, rationality, freedom, democracy, and scientific or secularism in the sense of modern science. (3) Muhammad Sabila talks about the term modernity, saying that it refers to a philosophical and intellectual structure represented in the West by the emergence of humanism with its philosophical connotation, which gives man a central value and a basic reference in the universe. As well as the emergence of a strict instrumental tendency in the field of knowledge and work together, as modern technical sciences and modern humanities arose based on strict rational criteria. (4) a) Modernity as a shock A vast mass of French historians and Egyptian modernist intellectuals argue that modernity in its western connotation did not blow its winds on the Arabs and Muslims until the nineteenth century and a little before it at the end of the eighteenth century during Napoleon’s campaign against Egypt, where French artillery sounds woke Arabs from their long historical slumber to confirm their historical delay compared to the Christians. (5) The Islamic consciousness was subjected to a terrible psychological shock after the entry of modernity into the Arab and Islamic countries. After some elements of this modernity were transferred for the first time from its European context to our countries, a clash occurred with local cultures and traditional social structures, because the transfer took place suddenly and without preparation. (6) The Egyptians were fascinated with Napoleon's modern army, which was the source of inspiration for Muhammad Ali, who in turn was inspired by culture and enlightenment to establish modern Egypt during the nineteenth century. Muhammad Ali established European-style schools in Egypt, in which the sons of rulers and officials learned, and he sent to Europe many scientific missions that borrowed a lot of Western sciences, customs, and traditions. And it began to create a new scientific movement, where education went beyond Kuttab al- Qarya (the Village brochures) to Al-Azhar Al-Sharif. (7) Rifa'a al-Tahtawi (1801_1873) went to France on one of these missions to receive modern sciences. He said that Islamic countries need Western countries to gain what they do not know and bring what they do not have. Moreover, the Franks saw that Muslim scholars knew only their Sharia and their language, that is, the Arabic language. But they admit to us that we were their teachers in all other sciences and that we were ahead of them. (8) When al-Tahtawi returned home, he realized what the revival needed, so he made an organized translation movement, established Al-Alsun School, and gave a new life to education and journalism. b) The story of the incomplete reform The desire to reform Al-Azhar has existed since the days of Muhammad Ali and began to be realized during the era of Ismail, and Sheikh Muhammad al- Abbasi al-Mahdi, the sheikh of al-Azhar at that time helped him to reform. Thus, the reform movement had a presence in Egypt before it knew anything about Jamal al-Din al-Afghani and before he came into contact with its youth. And when Al-Afghani came to Egypt, young people thirsting for knowledge gathered around him. (9) Jamal Al-Din Al-Afghani (1838_ 1897) was an effective factor in the philosophical renaissance in Egypt through his call for religious and scientific reform in addition to the call for the upliftment and unification of the Islamic world in the face of the European invasion, within the framework of the religious renewal movement that restores religion to positive action in the reality of Egyptian life. This role is highlighted by Malik bin Nabi (1905 - 1973) by saying, Al-Afghani was a man with a unique culture, and perhaps this culture motivated the educated youth in Istanbul, Cairo, and Tehran, and they are the young people who will be among the leaders of the reform movement. (10) Al-Afghani realized that the Islamic world needs to understand the reality of the Islamic religion as it needs to take from the civilization of the West in a way that fits with the spirit of the age. Consequently, his movement was an eastern Islamic movement with a tendency to the West, but with a belief in the East, its heritage, the unity of its peoples, and its traditions. (11) Muhammad Abdo, after meeting with his teacher Jamal al-Din al-Afghani, contributed to the establishment of an Islamic renewal intellectual movement in the late nineteenth and early twentieth centuries. He is one of the advocates of reform and the modern Arab Islamic renaissance who contributed to liberating the Arab mind from the stagnation that afflicted it for centuries. Muhammad Abdo says that the nature of Islam rejects the persecution of science in its true sense and that the early Muslims did not torture, burn or hang the holders of cosmic sciences. However, aren't Muslim scholars today enemies of rational sciences and modern arts? (12) Muhammad Abdo focused his efforts on reviving the Egyptian nation from its slumber and liberating it to work on spreading public enlightenment, spreading moral education, and reforming traditional social systems to keep pace with the demands of modern life. Moreover, Abdo attacked the tendency to take Western opinions superficially, devoid of insight. He indicated that the people of ideas among us who want our country to be the same as the countries of Europe do not succeed in their goals and harm themselves by making their efforts go to waste, and harm their country Volume XXII Issue VII Version I 12 ( ) Global Journal of Human Social Science - Year 2022 © 2022 Global Journals A Islam and Modernity: A Relationship Predicament or a Dilemma of Absence?