फ़ज़्लुर रहमान
आज क़ुरआन को लागू करने के लिए पहले समझें कि उसके नियमों का अपने समय में क्या अर्थ था, फिर उनके नैतिक सिद्धांतों को वर्तमान में ले आएँ।
पृष्ठभूमि
अबू अली सीना के विशेषज्ञ पाकिस्तानी विद्वान, जिन्होंने शिकागो में पढ़ाया: एक “द्विगति” क़ुरआन के नैतिक सिद्धांतों को उनके ऐतिहासिक संदर्भ से पढ़ती है और उन्हें वर्तमान पर नए सिरे से लागू करती है।
मुख्य विचार
- द्वि-गति व्याख्याशास्त्र
- क़ुरआनी नीतिशास्त्र
- इस्लाम और आधुनिकता
प्रभाव
जिनसे प्रभावित 4
अबू अली सीना
जिनसे प्रभावित
Fazlur Rahman wrote his Oxford doctorate on Avicenna’s psychology, published Avicenna’s Psychology (1952) and edited the De anima of the Book of the Cure (1959). F. Rahman, Avicenna’s Psychology (1952); Avicenna’s De Anima (1959)
साक्ष्य: AI मसौदा
अबू अली सीना › 980–1037
मुल्ला सदरा
जिनसे प्रभावित
Fazlur Rahman’s The Philosophy of Mulla Sadra (1975) gave a systematic account of his doctrines of existence, substantial motion and the soul. F. Rahman, The Philosophy of Mulla Sadra (Sadr al-Din al-Shirazi) (1975)
साक्ष्य: AI मसौदा
मुल्ला सदरा › लगभग 1572–1640
शाह वलीउल्लाह देहलवी
जिनसे प्रभावित ✓
Fazlur Rahman saw Shah Waliullah as a forerunner of modern Islamic reform, above all for explaining the revealed law through its purposes (Islam, 1966). F. Rahman, Islam (1966); Revival and Reform in Islam, ed. E. Moosa (2000)
साक्ष्य: Wikidata में भी · Wikidata
शाह वलीउल्लाह देहलवी › 1703–1762
मुहम्मद इक़बाल
जिनसे प्रभावित ✓
Fazlur Rahman continued Iqbal’s project of rethinking Islam in modern terms, including his call for renewed ijtihad, and discussed his Reconstruction in Islam and Modernity (1982). F. Rahman, Islam and Modernity (1982); M. Iqbal, The Reconstruction of Religious Thought in Islam (1930)
साक्ष्य: Wikidata में भी · Wikidata
मुहम्मद इक़बाल › 1877–1938
जिन्हें प्रभावित किया 2
असमा बरलास
जिन्हें प्रभावित किया
Barlas’s reading of the Qur’an as a whole and in its historical context, against the authority of secondary texts, takes up Fazlur Rahman’s hermeneutics; the connection is documented in studies of her method. A. Barlas, Believing Women in Islam (2002); review in American Journal of Islamic Social Sciences; theses Bergen (2013) and Leiden (2020)
साक्ष्य: AI मसौदा
असमा बरलास › जन्म 1950
अमीना वदूद
जिन्हें प्रभावित किया
In Qur’an and Woman (1992) Wadud adopted Fazlur Rahman’s hermeneutics: each verse is read in its historical context and in the light of the Quran’s overall principles. A. Wadud, Qur’an and Woman (1992); F. Rahman, Islam and Modernity (1982)
साक्ष्य: AI मसौदा
अमीना वदूद › जन्म 1952
कृतियाँ
इस्लामी चिंतन और शिक्षा को “द्विगति” से नवीनीकृत किया जाना चाहिए – वर्तमान से क़ुरआन के ऐतिहासिक संदर्भ तक और वापस।
मत
Rahman sought an Islamic renewal that was neither secularist nor fundamentalist. The Qur’an, he argued, responded to concrete situations in seventh-century Arabia; its lasting moral principles – justice, equality, care for the weak – must be distilled from that context and applied anew to the present. This “double movement” would let Muslims change rules, for instance on women’s status, while staying faithful to revelation. He held that the Qur’an is wholly the word of God and, in an ordinary sense, wholly the word of Muhammad – a claim that caused uproar in Pakistan. He also wrote on Avicenna and Mulla Sadra; his students carried his ideas to Indonesia and Turkey.
जीवन और संदर्भ
Fazlur Rahman was born in 1919 in the Hazara district of British India, now Pakistan, and learned the Islamic sciences from his father, a Deoband-trained scholar. He studied Arabic in Lahore and earned a doctorate at Oxford in 1949 with a thesis on Avicenna’s psychology. After Durham and McGill he headed Pakistan’s Islamic Research Institute, resigned in 1968 amid protests, and taught in Chicago until his death in 1988.
अन्य प्रमुख कृतियाँ
- Avicenna’s Psychology (1952)
- Islam (1966)
- Major Themes of the Qur’an (1980)
- Islam and Modernity: Transformation of an Intellectual Tradition (1982)
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