法兹鲁尔·拉赫曼
要在今天应用《古兰经》，首先要理解它的规则在当时意味着什么，然后把其中的道德原则带入当下。
定位
巴基斯坦学者，研究伊本·西那，曾在芝加哥任教：一种“双重运动”从历史背景出发解读《古兰经》的道德原则，并把它们重新应用于当下。
核心思想
- 双重运动的诠释学
- 《古兰经》伦理
- 伊斯兰与现代性
影响
受影响于 4
伊本·西那（阿维森纳）
受其影响
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)
依据: AI 草稿
伊本·西那（阿维森纳） › 980–1037
毛拉·萨德拉
受其影响
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)
依据: AI 草稿
毛拉·萨德拉 › 约1572–1640年
穆罕默德·伊克巴尔
受其影响 ✓
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)
依据: 亦见于 Wikidata · Wikidata
穆罕默德·伊克巴尔 › 1877–1938
影响了 2
阿斯玛·巴拉斯
影响了
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)
依据: AI 草稿
阿斯玛·巴拉斯 › 1950年生
阿米娜·瓦杜德
影响了
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)
依据: AI 草稿
阿米娜·瓦杜德 › 1952年生
作品
- 1982伊斯兰教与现代性
伊斯兰思想和教育必须通过“双重运动”来更新——从现在到《古兰经》的历史语境，再返回。
立场
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.
生平与背景
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.
其他主要作品
- 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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