جمال الدين الأفغاني
يجب على المسلمين أن يتحدوا ضد الإمبريالية وأن يتبنوا العقل والعلم، وهما للإسلام بقدر ما هما لأوروبا.
التموضع
ناشط جوّال من إيران إلى مصر والهند وباريس: دعا إلى الوحدة الإسلامية في وجه الإمبريالية، وإلى العقل والعلم داخل الإسلام – ورد على إرنست رينان عام 1883.
الأفكار الرئيسة
- الجامعة الإسلامية ضد الإمبريالية
- العقل والعلم في الإسلام
- الرد على رينان
التلاميذ: محمد عبده
التأثير
تأثّر بـ 1
ابن سينا
تأثّر بـ
Schooled in the philosophical tradition of Avicenna, al-Afghani taught Islamic philosophy, including Avicenna’s works, in Cairo in the 1870s to a circle that included Muhammad Abduh. N. R. Keddie, Sayyid Jamal ad-Din “al-Afghani”: A Political Biography (1972); A. Hourani, Arabic Thought in the Liberal Age 1798–1939 (1962)
التوثيق: مسودة بالذكاء الاصطناعي
ابن سينا › 980–1037
أثّر في 2
محمد عبده علّم
علّم ✓
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
محمد عبده › 1849–1905
محمد إقبال
أثّر في
Iqbal took up al-Afghani’s call to reawaken and unite the Muslim world and gave him a speaking part in the sphere of Mercury in his Javid Nama (1932). M. Iqbal, Javid Nama (1932), tr. A. J. Arberry (1966); The Reconstruction of Religious Thought in Islam (1930); A. Schimmel, Gabriel’s Wing (1963)
التوثيق: مسودة بالذكاء الاصطناعي
محمد إقبال › 1877–1938
النقد
ينتقد 1
تشارلز داروين
انتقد
Al-Afghani’s Refutation of the Materialists (1881) ridiculed Darwin’s theory among the ‘naturalist’ doctrines that, in his view, dissolve religion, morality and society. Jamāl al-Dīn al-Afghānī, al-Radd ʿalā al-dahriyyīn (1881), tr. N. R. Keddie, An Islamic Response to Imperialism, 1968
التوثيق: مسودة بالذكاء الاصطناعي
تشارلز داروين › 1809–1882
الأعمال
كُتب بالفارسية في الهند: الماديون، من ديمقريطس إلى داروين، يقوّضون الفضائل الدينية التي تقوم عليها الحضارات.
الموقف
Al-Afghani wanted to rouse the Muslim world against European, above all British, domination. Muslims, he argued, had declined not because of Islam but because they had neglected reason and science; they must unite and renew their religion from within. In India he wrote The Refutation of the Materialists against the “naturalists” around Sayyid Ahmad Khan, whom he accused of serving the British. Yet in his 1883 reply to Ernest Renan he conceded that all religions, Islam included, had hindered science, and hoped Islam might undergo a reform like Christianity’s. Scholars still debate his sincerity and consistency. Through Abduh and Rashid Rida he shaped both Islamic modernism and later political Islam.
الحياة والسياق
Sayyid Jamal al-Din, called al-Afghani, was born in 1838 or 1839. His origin is disputed: he himself claimed birth in Afghanistan, but much evidence points to Asadabad near Hamadan in Iran and a Shia upbringing. He was active in Afghanistan, Istanbul, Egypt (1871–1879, where Muhammad Abduh became his pupil), India, Paris, London, Russia and Iran, and was expelled from several countries. He died in Istanbul in 1897.
أعمال رئيسة أخرى
- The Refutation of the Materialists (Haqiqat-i madhhab-i naychiri, Persian, 1881)
- Reply to Renan (Journal des Débats, 1883)
- The Firmest Bond (al-ʿUrwa al-wuthqa, journal, with Muhammad Abduh, 1884)
بحسب الوضع في نوفمبر 2026 · المصادر · حسّن هذه الصفحة · كيف صُنع Agora