محمد عبده
الإسلام المفهوم على وجهه دين العقل، وعلى المؤمنين أن يفكروا بأنفسهم بدل التقليد الأعمى.
التموضع
مصلح مصري ومفتي الديار المصرية، تلميذ الأفغاني: الإسلام المفهوم فهمًا صحيحًا دين عقل؛ وعلى التقليد الأعمى أن يفسح المجال للاجتهاد.
الأفكار الرئيسة
- علم التوحيد
- العقل والوحي
- ضد التقليد
الأساتذة: جمال الدين الأفغاني
التأثير
تأثّر بـ 5
ابن خلدون
تأثّر بـ
Appointed to teach history at Dar al-Ulum in Cairo in 1879, Abduh is reported to have based his lectures on Ibn Khaldun’s Muqaddima. C. C. Adams, Islam and Modernism in Egypt (1933); A. Hourani, Arabic Thought in the Liberal Age 1798–1939 (1962)
التوثيق: مسودة بالذكاء الاصطناعي
ابن خلدون › 1332–1406
جلال الدين الدواني
تأثّر بـ
As a student in 1876, under al-Afghani, Muhammad Abduh wrote an extended supercommentary on al-Dawani’s commentary on al-Iji’s ʿAdudi Creed, printed in 1905. M. Abduh, Ḥāshiya ʿalā Sharḥ al-Dawānī li-l-ʿAqāʾid al-ʿAḍudiyya (Cairo 1905); R. Wisnovsky, research project on Abduh’s supercommentary
التوثيق: مسودة بالذكاء الاصطناعي
جلال الدين الدواني › نحو 1426–1502
محمد بن يوسف السنوسي
تأثّر بـ
According to the TDV İslâm Ansiklopedisi, Muhammad Abduh drew on al-Sanusi in his Theology of Unity (Risālat al-tawḥīd); the passage has not been checked here. TDV İslâm Ansiklopedisi, “Senûsî”, citing Abduh, Risālat al-tawḥīd, ed. R. Rida (Cairo 1960), 25–33
التوثيق: مسودة بالذكاء الاصطناعي
محمد بن يوسف السنوسي › نحو 1428–1490
هربرت سبنسر
تأثّر بـ
Abduh admired Spencer, whom he visited in Brighton in 1903, and is reported to have translated his book on education into Arabic from French; the exact passage has not been checked. A. Kateman, “Tellings of an Encounter: A Meeting between Muḥammad ʿAbduh, Herbert Spencer and Wilfrid Blunt (1903)”, Philological Encounters 3 (2018); A. Hourani, Arabic Thought in the Liberal Age (1962)
التوثيق: مسودة بالذكاء الاصطناعي
هربرت سبنسر › 1820–1903
جمال الدين الأفغاني تتلمذ على
تتلمذ على ✓
Abduh joined al-Afghani’s circle in Cairo around 1871–72 and studied philosophy, theology and mysticism with him outside al-Azhar; in exile they published the journal al-Urwa al-Wuthqa together in Paris (1884). N. R. Keddie, Sayyid Jamal ad-Din “al-Afghani”: A Political Biography (1972); EI² “Muḥammad ʿAbduh”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
جمال الدين الأفغاني › 1838–1897
الأعمال
- 1897رسالة التوحيد
محاضرات في العقيدة الإسلامية تقدّم الإسلام دينًا منسجمًا مع العقل والعلم.
الموقف
Abduh held that Islam, rightly understood, is the religion of reason: revelation and reason cannot truly conflict, and where they seem to, Scripture must be interpreted. Muslims had to abandon blind imitation (taqlid) of later authorities and return through independent reasoning (ijtihad) to the principles of the Qur’an and the early community, adapting law and education to modern needs. His Theology of Unity presents Islamic doctrine in this spirit. As Mufti he issued pragmatic rulings and pressed for reforming al-Azhar. His pupil Rashid Rida continued his Qur’an commentary in the journal al-Manar; Qasim Amin drew on him for women’s rights. Modernists and later Salafis alike have claimed his legacy.
الحياة والسياق
Muhammad Abduh was born in 1849 into a rural family in the Nile Delta. He studied at al-Azhar in Cairo and from 1871 with al-Afghani. Exiled for supporting the Urabi revolt of 1882, he edited a journal with al-Afghani in Paris and then taught in Beirut. Back in Egypt from 1888, he became a judge and in 1899 Grand Mufti. He died in 1905.
أعمال رئيسة أخرى
- The Firmest Bond (al-ʿUrwa al-wuthqa, journal, with al-Afghani, 1884)
- The Theology of Unity (Risalat al-tawhid, 1897)
- Islam and Christianity between Science and Civilization (al-Islam wa-l-nasraniyya, c. 1902)
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