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= written by Amr Khaled =

1-4 Ajdaduna - Muhammad Abdu does not go to the Cafe 

Muhammad Abdu does not go to the Café!!

This is a dialogue between an old lady and her grandson, teaching him one of the most important characteristics of the Arab and Islamic nation. Different sets of bullets will be used to differentiate between each dialogue; ( • ) will be used for that of the lady and her grandson, whereas ( - ) will be used for those related to Muhammad Abdu.

·        “What’s wrong with you, dear son, you’re silent all the time and frowning. Where’s your smile young man, too early to be that sad. Is it not? You are hardly twenty my dear!!”

·        “Why should I smile? Everything is depressing and hopeless.”

·        “Oh God, why is all that?”

·        “What hope do I have? I’m jobless, penniless. I don’t even have the freedom of thought, or speech. I have no chance to achieve anything.”

·        “Let’s say life is just hard, as you’ve said. What are you going to do about it?”

·        “Nothing. Life just goes on.”

·        “And that’s it?! Not lighting a single candle, or even a match in the dark?”

·        “What for? Believe me, it’s useless!”

·        “If you say so. Nevertheless, I think you should come and look into my magic crystal. Don’t say a word, just look and save your comments to the end.”

“It’s 1849, in the village of Al-Behera Governorate in Egypt. It is a very primitive place as you can see; it has no kind of development or technology. It’s simple and isolated in both location and time. Here is a house that belongs to a man called Abdu Hassan Khayerullah. He has just had a new baby boy; who he has called Muhammad. Let’s shake the crystal a little more, so that we can go on through time faster. We will pass many events that are not of our concern. Years have passed; it has been ten years since Muhammad’s day of birth. Listen to what is happening:”

-          Father (Sheikh Abdu): Congratulations son. You have successfully finished memorizing The Holy Qur’an. It’s a great honour.

-          Mother: Go and kiss your father’s hands Muhammad, you owe him a great deal for teaching you and helping you to memorize The Holy Qur’an. If it were not for him, you would never have had this honour or this opportunity.

-          Father (Sheikh Abdu): Starting from tomorrow, you’ll go to an Azharian institute in Tanta to proceed your education.

-          “Tanta!” Said Muhammad in astonishment.

-          Father: Yes. I’ve always dreamt of you having your certificate from Al Azhar, so you can join Al-Ahmady Mosque. You can say it’s the miniaturized Azhar.”

·        “I want you to learn not to be so resentful and hasten events. I just wanted to let you know about the circumstances that surrounded that kid in his childhood. You can’t expect great achievements from a ten-year-old kid, can you? However, it won’t be too long until he forms his own thoughts and creates himself a role and an aim in life. Come and see for yourself.”

-          Muhammad Abdu: Tell me the truth Ibrahim, do you understand today’s lesson of Tafseer (Interpretation of The Holy Qur’an)??

-          Ibrahim: No!

-          Muhammad Abdu: You could have made an effort to stand up with me, when I asked the Sheikh (the teacher) to re-explain the teaching?

-          Ibrahim: I was afraid.

-          Muhammad Abdu: Why?

-          Ibrahim: Haven’t you seen the way he furiously stares at you? You should take care around him; he may punish you next time.

-          Muhammad Abdu: Am I going to be ignorant for the rest of my life, because I’m afraid?!

-          Ibrahim: Caution must precede courage.

-          Muhammad Abdu: As long as I’m learning, I must understand what I’m learning. I won't remain ignorant.

·        “What do you think young man? Do any of your peers- those of the 21st century - ever think like that? You believe that this is just a ten-year-old kid? However, look at him and see how positive he was. At that time, elders were highly respected by the young. The children were to stand up when the elders entered a room. Muhammad felt no fear from inquiring to his teacher about the things he did not understand. For he was always determined to learn. Do not say anything now, just come and see.”

-          Father (Sheikh Abdu): You will be going back to Tanta tomorrow Muhammad.

-          Muhammad Abdu: Oh father, please, it’s been one year and a half since I was last there. However each time I went, I came back empty-handed. I would rather prefer to stay here, farming our land.

-          Father (Sheikh Abdu): No way. It’s my great desire that you become a scholar at Al-Azhar. Therefore you must complete your education.

-          Muhammad Abdu: But I don’t understand a thing. Had I not been entirely positive that the teacher was interpreting The Holy Qur’an, I would have thought he was teaching us a foreign language!

-          Father (Sheikh Abdu): My decision is final. It is not negotiable.

·        “There he is, sitting on his house’s roof, looking at the sky, deeply thinking about what to do concerning his father’s decision, which has made his returning to Al-Ahmady Mosque compulsory. Look at how he is handling the situation. He is putting his father’s wish as a priority. Bare in mind, we haven’t seen him crying, smoking, contemplating suicide or talking irrationally as today's youth experience daily. Look at him carefully son; look at what this twelve-year-old child living in 1861 does when he faces a problem. He thinks; he uses his mind. Let us proceed:”

-          Sheikh Darweesh Khedr: Are you sure?

-          Servant: Yes sir, it’s Sheikh Abdu’s son; Muhammad.

-          Sheikh Darweesh enters his house’s court, and addresses Muhammad: Welcome Muhammad. How is everything?

-          Muhammad Abdu: Everything is fine grandfather.

-          In doubt, Sheikh Darweesh led Muhammad into the house. “I hope my nephew is fine” he said.

-          Muhammad Abdu: Yes grandfather, he is fine. To be honest, I need your help as I have run away from home.

-          Sheikh Darweesh examined the child’s face as he ordered for the food to be served.

-          Then he said: Come on in Muhammad and tell me about everything as we have our meal.

• “I wish you would not be so resentful, I won’t let you follow his life day by day. However short it was. It only lasted for 56 years.”
• “Only 56 years!! No problem. I'm not in any particular hurry. Am I supposed to listen to what happened through all 56 years of this man's life?”
• “Keep silent. If you haven't already noticed, I am only selecting particular events that you may relate to and possibly learn something from.”
• “So … Should I run away too?! Is that what you're trying to imply?!
• “Of course not. I mean to point out to you that a twelve-year-old kid thought about someone that may have the ability to convince his father thus helping him in his problem. Do you see how positive and determined he was as far as his life is concerned?”
• “I see.”
• “It took Sheikh Darweesh 15 days to get his grandson to return home.”

-          Sheikh Darweesh: I hope you have considered what we have been discussing Muhammad.

-          Muhammad Abdu: Yes grandfather. I have.

-          Sheikh Darweesh: Science is the study of living things my son. Hence, it needs to be interacted with to be understood. And believe me, no matter how difficult the language is, or the way used by your teacher to explain the lesson to you, be sure that by the end of your studies you will be capable of defeating any kind of difficulty you may face.

-          Muhammad Abdu: You are right grandfather. It is no more a matter of dictation, like before; at the time my father was helping me to memorize The Holy Qur’an. Thank you grandfather for your help.

·        “However, as Muhammad Abdu returned to Al-Ahmady Mosque, this time, he was more self-confident and more willing to understand what he was learning there. He even began to explain to his colleagues the things they did not understand, sometimes even before it was explained by their actual teacher.

In 1866, Muhammad Abdu joined Al Azhar to study there.  Programs of study at that time included Feqh (Islamic jurisprudence), Usol Al Deen (Origins of Islamic laws), grammar, language, Tafseer (interpretation of The Holy Qur’an), Hadith (Traditions) and logic.

Sheikh Ahmad Al-Refaay , Sheikh Eleesh, and Sheikh Hassan Al-Taweel were of the greatest scholars at the time. Sheikh Hassan Al-Taweel was a particularly smart one; he was interested in ancient philosophy books, terminology and mathematics. He was known to be courageous and used to speak out about whatever he thinks is right. He taught philosophy and logic in Al-Azhar. His lessons were attended by a few students of Al-Azhar, including Muhammad Abdu.”

-          Student: Would you like to come with us?

-          Muhammad Abdu: Where to?

-          Student: To a lesson by Sheikh Gamal Al Deen Al Afghany. Do you know him?

-          Muhammad Abdu: Yes, I do. I've heard about his revolutionary way of handling all issues. OK, God willing, I'll come.

·        “This is how the bond between Muhammad Abdu and Gamal Al-Deen Al-Afghany was established. As Muhammad Abdu started to attend Gamal’s lessons of logic, philosophy, Sofism, Usul Al-Deen (Origins of Islamic laws), this bond strengthened more and more.

The spirit that flowed into this great reformist’s lessons was one, which had a great and deep impact on people, much more than lessons taught by someone, who gained his knowledge only after reading a book or experiencing various incidents when travelling.

Gamal Al Deen explained his lessons in correspondence and spirit. Not only did he add liveliness to his lessons that reached into the spirit of whoever listened to him, but he also extracted the power that motivates the spirit to work. The quality and ability to deliver a message with style and certainty, owned by a teacher can be more important than the lesson they are actually teaching.

Muhammad Abdu availed himself of his Sheikh’s honest desire to work and his inclination to religious, moral and social reform. By the virtue of Al-Afghany, Muhammad Abdu centred his attention on public life. Hence, he turned away from asceticism and dedicated himself to the study of diverse sciences that had previously no place in Al-Azhar’s curricula. These included philosophy, mathematics, ethics and politics. These caused him much trouble and got him into many unexpected problems.”

·        “What kind of problems?”

·        “He was a challenged by applying for the exam of Al- Alamia (a high grade in Al-Azhar), because he was defied by his teachers.”

·        “Why would they defy him?”

·        “In 1294 (Higri), 1877 A.D., Muhammad Abdu applied for Al Alamia Exam, but being well known as one of Al Afghany’s students, he was considered an fundamentalist. From Al Azhar's inflexible scholars' point of view, being in contact with Al Afghany, was like committing a sin.

They took upon themselves failing him by asking him questions that they thought were insuperable. Competently, though, he answered the questions set. Sheikh Mahdy Abaasy- Chief of committee and Head of Al- azhar at the time, swore that had he known a better status than first place, he would have granted it to Muhammad Abdu. Eventually, to avoid disputes among committee members, Sheikh Muhammad Abdu was granted the certificate of Al Alamia of the second degree, at the age of 28.

He started writing newspaper articles about intellectual and reforming topics. What do you think?”

·        “What about?”

·        “Don't you see? He didn’t weep or give up because the committee was aligned against him.”

·        “I see.”

·        “On the contrary, he got ready for the exam and confronted them, which made him worthy of superiority.”

·        “Circumstances were different.”

·        “You cannot always use that as an excuse, as you will soon realize, it's not even true. Anyway, let us continue. One day, Sheikh Muhammad Abdu was faced with someone who said to him:

-          “I don’t agree with you, Sheikh Muhammad Abdu, freedom must be the first priority.”

-          “Sheikh Abdu: That is exactly what I preach, son.

-          “So, why do you reject Adeeb Ishak’s opinion?”

-          “Always in a hurry, always behind, son.”

-          “What do you mean? What has this got to do with the development of civilization we are seeking for our country?”

-          “Of course it does, just think things over. The sooner you go up, the sooner you fall down. Listen to me dear son; reform should be gradual to keep on going steadily and to be built on a steady solid base so it does not collapse easily and not to be an upturn that would vanish after a short while.”

-          “Gradualness is a slow reaction and very narrow-minded.”

-          “You should not care about glittering slogans or what others say about you. You must have your target, which you will strive to achieve and achieving it is much more important to you than anything else in the world.”

-          “What is your opinion concerning the army’s revolution and Urabi’s demands?”

-          “I’m neither with nor against revolutions. However, I think it’s more realistic to have strong public support, only then will you can achieve success and continuity.”

-          “So you reject adjoining the public?”

-          “As I said earlier; reform is a plant which should stretch its roots deep down into the ground, so that it is not easy for anybody to pull it out, or for any notions to sway it.”

-          “More over, when the public -my nation- are to stand, hand in hand, I would never, ever, separate from them.”

·        “Now do you see what he has been through? Later on, he paid for his opposing to revolution. He was sent into exile in Beirut for 3 years, later extended to 6 years.”

·        “What a daredevil!”

·        “No, he was positive. Consolidation is an unbeatable power.”

·        “Perhaps.”

·        “Surely. I mean, when one learns how to handle events, he succeeds and becomes superior. By that, God will be pleased with him. While he was in exile, Muhammad was called for, by Al Afghany to go to Paris to help him in publishing Al-Uorwatul Wuthka magazine “the tight bond”

·        “That's great!”

·        “You would expect them to have bought buildings; press, etc…wouldn't you?”

·        “Of course.”

·        “Nope! They only used a small modest room on the roof of a building in Paris. The magazine was really powerful and well done. However, it only lasted for 18 months. This was because it was a headache to the British, who eventually banned it and expatriated Al Afghany, consequently, Sheikh Muhammad Abdu.”

·        “The British? What have the British got to do with anything?”

·        “Yes, you see, the magazine was resisting the British colony in Egypt.”

·        “There is no power and no strength save in Allah!! Surely Sheikh Muhammad Abdu had such a bad time even in Paris.”

·        “How should he act then?  Wail over his bad luck; get depressed like you and your peers. Just look at him, an exiled man who was expatriated out of his country, along with his teacher. Their magazine was banned; it was a blind ally. Was it not? They had nothing left but grief and depression. But no, he didn’t do that. On the contrary, he had to occupy himself with writing, and educating. He wrote a book in which he explained Nahg Al Balagha, Makamat Badee al Zaman al Hamazany.

·        He also taught The Holy Qur’an interpretation at some mosques in Beirut. Afterwards, he was invited to be a teacher in Al Madrasa Al Soltaneya (The Sultanic School) in Beirut, on which he was keen to develop. There, he taught theology, logic, language, history and feqh.

·        He also wrote in a newspaper called Thawrat Al Fonon, some of his articles were similar to ones he wrote in the newspaper Al Wakaa’e Al Masreya.”

·        “Really?”

·        “Come and see for yourself. Listen to him. One day he was asked by a friend:”

-          “Your exile was over Imam (a scholar of a high rank). However, it took you a long time until you came back to Egypt?”

-          “I couldn’t have come back as Khedive Tawfeek was still the ruler of Egypt. Previously I have accused him of treachery. I doubt he’ll ever forget or forgive that.” He replied.

-          “How did u make it then?”

-          “Some friends reconciled between us. They convinced him that freedom of thought is evidence of his throne’s power. One of them was Princess Nazly; a member of the Alawy royal family.”

-          “You are in harmony with both, Khedive Abbas Helmy and The British. Are you not?”

-          “Khedive Abbas Helmy is an enthusiastic youngster. He approved of reforming 3 institutions upon which the British have no Authority. Reforming Al Azhar, Al Awkaf (an institution responsible for running properties dedicated for charity) and various religious courts. These will be of great use to the nation.

-          “Is it of any patriotism to deal with the British?”

-          “We all know that the real authority lies in Lord Cromer’s hand and that any reform should be approved by him first. I do not choose to ignore such a fact and it was exactly for this reason that I applied for my project of reform to him. I realized it would be better to propose it to him my self than leaving it to reach him distorted by others.”

·        “The reform of Al-Azhar received a strong thrust resulting from the efforts exerted by Sheikh Muhammad Abdu. He increased the salaries of teachers and organized matters pertaining to uniform worn by Azharians on special occasions to distinguish them from others.

He also cared for students’ residences Al Mogawereen (those who lived close to Al-Azhar) and insisted that their homes should be medically examined. 

As he was encouraging learning modern sciences, he cared for the teachers of those sciences. He encouraged them by premium and nominated them for occupations in the fields of judiciary and education. He also scheduled scholastic vacations and organized the relevant dates.

More importantly, he revived the great library of Al-Azhar, as it was in a significantly poor condition. He collected all the books that were scattered haphazardly in random galleries. Hence, books were collected, organized and classified into specific areas and groups.

Later on, he got back to teaching at Al-Azhar. He gave lessons about theology, interpretation of The Holy Qur'an, language and logic.”

·        “That's good.”

·        “Nevertheless, narrow-minded people still managed to launch an attack on him. They refused the way he undertook matters and eventually he was forced to resign.”

·        “Resign!”

·        “Yes, he resigned form the Al-Azhar Board. He was then appointed as a civil judge to the court of Banha then Zakazek then Abdeen then he became a Judge of the Court of appeals.

Muhammad Abdu suffered from the rarity of Arabic references of law that would help him extract principles of law of the western jurisprudence philosophers and so he started learning French in 1889 at the age of 40. As he was determined to learn it and be fluent in it, he kept reading and listening in French, so he became not only capable of reading and understanding but also teaching and writing in French.”

·        “I can't help but wonder, if ever he got bored or thought of giving up??”

·        “Never, boredom is the helpless’ ailment. Can you imagine that, even though things were calm between him and the British after he returned to Egypt to execute his plan of reform, he came into conflict with Khediv Abbas?!

·        “Why? Weren’t they in harmony after the Khedive gave him free hand to reform Al Azhar, many mosques, the faculty of Dar al-Ulom and others?”

·        “It is true that he was appointed as a Mufty (a very high ranked scholar, who is responsible for giving formal legal opinion) but he opposed the Khedive when he later wanted to exchange a land of wakfs with a piece of  land he had. Sheikh Muhammad Abdu insisted that the khedive should pay 20,000 L.E in differences of prices of the two lands.

After all he had been through; he had never learnt to keep silent in such critical situations.”

·        “If he had done so, he would’ve never been the great Imam we are studying the biography of right now. That land was of the wakfs. Nobody could ever have complemented in such cases.”

·        “So, now after all that you’ve heard, do you still believe that you’ve been through unprecedented hard times?

Have you seen the way he always kept going when it was blocked at his every turn; when officials turned him down, when he lived a restless life?

Later on, conspiracies were made against him as a result of the Khedive’s blatant enmity to him. Uncovered. Newspapers launched campaigns to offend and defame him. They used all known methods to slander him before the public. This meant that he had to resign from Al Azhar for good in the year of 1323 Higri, 1905 A.D.

Soon after, he suffered his last illness. He passed away on 8 Gomada Al Awwal 1323 - 11^th July 1905 at the age of 56.

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