The response, much like how it was received in Europe, was a mix of grand praise to severe detraction. What made the ending result different, however, was that the release of Origin of Species came at a completely different time: it wasn't published in Arabic until 1918, in a time period of high tension between the Middle Eastern community and the British. This is coupled in with the fact that, before the translation, much of the debate regarding its ideas took place in Universities run by Europeans, and so the concepts were filtered to the Muslim community through their correspondents. Thus, while it eventually took on a reception centering around anti-European and anti-imperialist ideas, the response started out very similar to the West.
As one could imagine in the situation of its introduction, when the idea of what would become Darwinism was introduced, the response were similar to that of Protestant and Catholic theologians. Muslim academics either reconciled the discoveries with the Qu'ran, or denied their authenticity because of it. For example, in 1882 when Edward Lewis, a professor of geology and chemistry at the Syrian Protestant College, gave a lecture about Species, there was outrage so spectacular that he was fired. Four other professors resigned in protest of his firing, but to no avail. Several Muslim academics and leaders, such as Jamal al-Din al-Afghani, a local activist known for organizing resistance to Western Imperialism, aggressively spoke out against Darwin and all his publications.
However, as time went on, the reception to Species, and later to The Descent of Man, became more widely accepted, if scorned for their British-origins because of the-then political climate. Muslim liberal reformer Muhammad Abduh advocated very strongly for the acceptance of Darwinism, claiming that Islam was more accepting of scientific theory in general because it was less reliant on superstition and theological guilt. At the same time, Abdul conceptualized the idea that Middle Eastern academics should be adopting their own takes on Darwinism strictly because Darwin was British. He set an example that was followed by a majority of Middle Eastern academics. Many responded to Species afterwards with claims that evolution wasn't discovered by Darwin, but instead was discovered by Muslims during the Islamic Golden Age, because of the the Kitab al-Hayawan (“the Book of Animals”). Kitab al-Hayawan was written in the 9th century, and the description of "how two varieties of dung beetles copulated to produce a third kind" (amongst other things) was seen to be mention of evolution that predated Species. Because of this, Muslim academics following in Abdul's wake debated Species while walking a metaphorical tightrope: if they were too aggressive in their opposition they were seen as being against modern science, but if they were too willing to accept Darwin they were seen as supporters of Imperialism.
As you can imagine, the full reception of Species, and Darwinism in general, in the Middle East was complex. While it was generally regarded the same way as it was in Europe--first with controversy, then over time, general acceptance and admiration--its process was heavily influenced by a general disdain of all things Imperialistic, and by relation, European.
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