Fazlur Rahman
By stosować Koran dziś, trzeba najpierw zrozumieć, co jego reguły znaczyły w swoim czasie, a potem przenieść ich zasady moralne w teraźniejszość.
Umiejscowienie
Pakistański badacz Awicenny, który nauczał w Chicago: „podwójny ruch” odczytuje zasady moralne Koranu z ich kontekstu historycznego i stosuje je na nowo do teraźniejszości.
Kluczowe idee
- Hermeneutyka podwójnego ruchu
- Etyka koraniczna
- Islam i nowoczesność
Wpływ
Pod wpływem 4
Awicenna
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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)
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Awicenna › 980–1037
Mulla Sadra
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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)
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Mulla Sadra › ok. 1572–1640
Shah Waliullah
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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)
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Shah Waliullah › 1703–1762
Muhammad Ikbal
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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)
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Muhammad Ikbal › 1877–1938
Wpływ na 2
Asma Barlas
wpływ na
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)
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Asma Barlas › ur. 1950
Amina Wadud
wpływ na
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)
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Amina Wadud › ur. 1952
Dzieła
Myśl i edukację islamską trzeba odnowić „podwójnym ruchem” – od teraźniejszości do historycznego kontekstu Koranu i z powrotem.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- Avicenna’s Psychology (1952)
- Major Themes of the Qur’an (1980)
- Islam and Modernity: Transformation of an Intellectual Tradition (1982)
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