贾迈勒丁·阿富汗尼
穆斯林必须团结起来反对帝国主义，并拥抱理性和科学，它们既属于伊斯兰，也属于欧洲。
定位
从伊朗辗转到埃及、印度和巴黎的行动者：他呼吁伊斯兰团结以对抗帝国主义，并呼吁在伊斯兰之内有理性与科学——1883年回应了恩斯特·勒南。
核心思想
- 泛伊斯兰的反帝国主义
- 伊斯兰中的理性与科学
- 对勒南的回应
学生: 穆罕默德·阿布笛
影响
受影响于 1
伊本·西那（阿维森纳）
受其影响
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)
依据: AI 草稿
伊本·西那（阿维森纳） › 980–1037
影响了 2
穆罕默德·阿布笛 教过
教过 ✓
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
穆罕默德·阿布笛 › 1849–1905
穆罕默德·伊克巴尔
影响了
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)
依据: AI 草稿
穆罕默德·伊克巴尔 › 1877–1938
批评
批评了 1
查尔斯·达尔文
批评了
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
依据: AI 草稿
查尔斯·达尔文 › 1809–1882
作品
- 1881驳唯物主义者
在印度以波斯语写成：从德谟克利特到达尔文的唯物主义者，削弱了文明所赖以建立的宗教美德。
立场
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.
生平与背景
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.
其他主要作品
- 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)
截至 2026年11月 · 来源 · 改进本页 · Agora 是如何制作的