Dżamal ad-Din al-Afghani
Muzułmanie muszą się zjednoczyć przeciw imperializmowi i przyjąć rozum oraz naukę, które należą do islamu tak samo jak do Europy.
Umiejscowienie
Wędrowny działacz od Iranu po Egipt, Indie i Paryż: wzywał do jedności islamu wobec imperializmu oraz do rozumu i nauki w islamie – a w 1883 roku odpowiedział Ernestowi Renanowi.
Kluczowe idee
- Panislamski antyimperializm
- Rozum i nauka w islamie
- Odpowiedź Renanowi
Uczniowie: Muhammad Abduh
Wpływ
Pod wpływem 1
Awicenna
pod wpływem
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)
Źródło: szkic AI
Awicenna › 980–1037
Wpływ na 2
Muhammad Abduh uczeń/uczennica
uczeń/uczennica ✓
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”
Źródło: także w Wikidanych · Wikidata
Muhammad Abduh › 1849–1905
Muhammad Ikbal
wpływ na
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)
Źródło: szkic AI
Muhammad Ikbal › 1877–1938
Krytyka
Krytykuje 1
Karol Darwin
krytykuje
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
Źródło: szkic AI
Karol Darwin › 1809–1882
Dzieła
Napisane po persku w Indiach: materialiści, od Demokryta po Darwina, podkopują cnoty religijne, na których opierają się cywilizacje.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- 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)
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