穆罕默德·阿布笛
正确理解的伊斯兰教是一种理性的宗教，信徒应当自己思考，而不是盲目模仿传统。
定位
埃及的改革者与大穆夫提，阿富汗尼的学生：正确理解的伊斯兰是一种理性的宗教；盲目的因袭（taqlid）必须让位于独立推理。
核心思想
- 认主独一的神学
- 理性与启示
- 反对因袭（taqlid）
老师: 贾迈勒丁·阿富汗尼
影响
受影响于 5
伊本·赫勒敦
受其影响
Appointed to teach history at Dar al-Ulum in Cairo in 1879, Abduh is reported to have based his lectures on Ibn Khaldun’s Muqaddima. C. C. Adams, Islam and Modernism in Egypt (1933); A. Hourani, Arabic Thought in the Liberal Age 1798–1939 (1962)
依据: AI 草稿
伊本·赫勒敦 › 1332–1406
贾拉勒丁·达瓦尼
受其影响
As a student in 1876, under al-Afghani, Muhammad Abduh wrote an extended supercommentary on al-Dawani’s commentary on al-Iji’s ʿAdudi Creed, printed in 1905. M. Abduh, Ḥāshiya ʿalā Sharḥ al-Dawānī li-l-ʿAqāʾid al-ʿAḍudiyya (Cairo 1905); R. Wisnovsky, research project on Abduh’s supercommentary
依据: AI 草稿
贾拉勒丁·达瓦尼 › 约1426–1502年
穆罕默德·萨努西
受其影响
According to the TDV İslâm Ansiklopedisi, Muhammad Abduh drew on al-Sanusi in his Theology of Unity (Risālat al-tawḥīd); the passage has not been checked here. TDV İslâm Ansiklopedisi, “Senûsî”, citing Abduh, Risālat al-tawḥīd, ed. R. Rida (Cairo 1960), 25–33
依据: AI 草稿
穆罕默德·萨努西 › 约1428–1490年
赫伯特·斯宾塞
受其影响
Abduh admired Spencer, whom he visited in Brighton in 1903, and is reported to have translated his book on education into Arabic from French; the exact passage has not been checked. A. Kateman, “Tellings of an Encounter: A Meeting between Muḥammad ʿAbduh, Herbert Spencer and Wilfrid Blunt (1903)”, Philological Encounters 3 (2018); A. Hourani, Arabic Thought in the Liberal Age (1962)
依据: AI 草稿
赫伯特·斯宾塞 › 1820–1903
贾迈勒丁·阿富汗尼 师从
师从 ✓
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”
依据: 亦见于 Wikidata · Wikidata
贾迈勒丁·阿富汗尼 › 1838–1897
作品
关于伊斯兰教义的讲座，把伊斯兰教呈现为与理性和科学相协调的宗教。
立场
Abduh held that Islam, rightly understood, is the religion of reason: revelation and reason cannot truly conflict, and where they seem to, Scripture must be interpreted. Muslims had to abandon blind imitation (taqlid) of later authorities and return through independent reasoning (ijtihad) to the principles of the Qur’an and the early community, adapting law and education to modern needs. His Theology of Unity presents Islamic doctrine in this spirit. As Mufti he issued pragmatic rulings and pressed for reforming al-Azhar. His pupil Rashid Rida continued his Qur’an commentary in the journal al-Manar; Qasim Amin drew on him for women’s rights. Modernists and later Salafis alike have claimed his legacy.
生平与背景
Muhammad Abduh was born in 1849 into a rural family in the Nile Delta. He studied at al-Azhar in Cairo and from 1871 with al-Afghani. Exiled for supporting the Urabi revolt of 1882, he edited a journal with al-Afghani in Paris and then taught in Beirut. Back in Egypt from 1888, he became a judge and in 1899 Grand Mufti. He died in 1905.
其他主要作品
- The Firmest Bond (al-ʿUrwa al-wuthqa, journal, with al-Afghani, 1884)
- Islam and Christianity between Science and Civilization (al-Islam wa-l-nasraniyya, c. 1902)
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