मुहम्मद आबिद अल-जाबिरी
अरबी चिंतन में जानने के तीन ढंग हैं – पाठों का पठन, रहस्यवादी अंतर्दृष्टि और तार्किक प्रमाण – और केवल अंतिम, इब्न रश्द का ढंग, उसका नवीनीकरण कर सकता है।
पृष्ठभूमि
मोरक्को के दार्शनिक: उनकी “अरबी तर्क की आलोचना” तीन ज्ञान-मीमांसीय प्रणालियों में भेद करती है – पाठीय व्याख्या (बयान), रहस्य-ज्ञान (इरफ़ान) और प्रमाण (बुरहान) – और इब्न रश्द के बुद्धिवाद का पक्ष लेती है।
मुख्य विचार
- अरबी तर्क की आलोचना
- बयान, इरफ़ान, बुरहान
- इब्न रश्दी बुद्धिवाद
प्रभाव
जिनसे प्रभावित 3
इब्न रश्द
जिनसे प्रभावित
Al-Jabri took Averroes as the model of the demonstrative rationalism of the Muslim West and called for its revival in contemporary Arab thought (We and the Heritage, 1980). M. A. al-Jabri, Nahnu wa-l-turath (1980); Arab-Islamic Philosophy: A Contemporary Critique, tr. A. Abbassi (1999)
साक्ष्य: AI मसौदा
इब्न रश्द › 1126–1198
इब्न खल्दून
जिनसे प्रभावित
Al-Jabri’s doctoral thesis, published as Ibn Khaldun’s Thought: Asabiyya and the State (1971), read the Muqaddima as a theory of tribal solidarity and state power in Islamic history. M. A. al-Jabri, Fikr Ibn Khaldun: al-asabiyya wa-l-dawla (1971)
साक्ष्य: AI मसौदा
इब्न खल्दून › 1332–1406
गैस्टन बैचलर्ड
जिनसे प्रभावित
Al-Jabri took over Bachelard’s concept of the “epistemological break” for his critique of Arab reason, reading the rationalism of Averroes and the Maghreb as a break with the gnostic reason of the East. M. A. al-Jabri, Nahnu wa-l-turath (1980); Takwin al-‘aql al-‘arabi (1984); J. Kynes, “The Function of Bachelardian Epistemology in the Post-colonial Project of Mohammed ‘Abed al-Jabri”, in Religion in Motion (2020), pp. 221–237
साक्ष्य: AI मसौदा
गैस्टन बैचलर्ड › 1884–1962
आलोचना
जिनके द्वारा आलोचित 1
ताहा अब्दुर्रहमान
जिनके द्वारा आलोचित
Taha Abderrahmane faulted al-Jabri for dissecting the Islamic heritage into rival systems by imported standards, and proposed an integrative reading (Tajdid al-manhaj fi taqwim al-turath). Ṭāhā ʿAbd al-Raḥmān, Tajdīd al-manhaj fī taqwīm al-turāth (Casablanca); W. Hallaq, Reforming Modernity, 2019
साक्ष्य: AI मसौदा
ताहा अब्दुर्रहमान › जन्म 1944
जिनकी आलोचना की 1
अबू अली सीना
जिनकी आलोचना की
Al-Jabri cast Avicenna, above all his ‘Oriental philosophy’, as turning Arabic philosophy towards gnostic irrationalism, against the rationalism of Averroes in the Maghreb (Nahnu wa-l-turath, 1980). M. A. al-Jābirī, Naḥnu wa-l-turāth, 1980; Arab-Islamic Philosophy: A Contemporary Critique, tr. 1999
साक्ष्य: AI मसौदा
अबू अली सीना › 980–1037
कृतियाँ
अरबी तर्क की आलोचना का पहला खंड: ज्ञान की तीन प्रतिद्वंद्वी प्रणालियाँ – बयान, इरफ़ान और बुरहान – शास्त्रीय इस्लाम में कैसे बनीं।
मत
Al-Jabri’s four-volume Critique of Arab Reason asked why Arab thought had stagnated. He distinguished three epistemic systems formed in classical Islam: bayan, the explication of texts in grammar, law and theology; irfan, gnosis claiming direct illumination, as in Sufism, Ismailism and – he argued – Avicenna’s “Oriental philosophy”; and burhan, Aristotelian demonstration. The way forward lay with the rationalism of the Muslim West – Ibn Hazm, Averroes, Ibn Khaldun – rather than with the gnostic East. Arabs should appropriate their heritage critically, neither rejecting nor venerating it. His sharp East–West contrast and verdict on Avicenna drew much criticism, notably in George Tarabishi’s multi-volume “Critique of the Critique of Arab Reason”.
जीवन और संदर्भ
Mohammed Abed al-Jabri was born in 1935 (some sources say 1936) in Figuig in eastern Morocco. Active in the nationalist left (UNFP, later USFP), he worked as teacher and journalist and was briefly jailed in the 1960s. He studied philosophy in Damascus and Rabat, earned a doctorate in 1970 with a study of Ibn Khaldun, and taught for decades at Rabat’s Mohammed V University. He died in Casablanca in 2010.
अन्य प्रमुख कृतियाँ
- We and the Heritage (Nahnu wa-l-turath, 1980)
- The Formation of Arab Reason (Takwin al-ʿaql al-ʿarabi, 1984)
- The Structure of Arab Reason (Bunyat al-ʿaql al-ʿarabi, 1986)
- Arab Political Reason (al-ʿAql al-siyasi al-ʿarabi, 1990)
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