This book offers the first comprehensive introduction to one of the most significant Arab thinkers of the late 20th century and the early 21st century: the Moroccan. Arab-Islamic Philosophy: A Contemporary Critique (MIDDLE EAST MONOGRAPHS). Jan 1, by Mohammed ‘Abed al-Jabri and Aziz Abbassi. French Wikipedia · reference URL · distinguished-moroccan-philosopher-mohammed-abed-al-jabri-has-died/ · stated in.
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Who determines Muslim history?
Who is entitled to read women’s rights into the sacred texts? What kind of technical or social innovations are allowed and with what justification? These are all issues pointing to a basic conflict about baed individual’s power of judgement. Al-Jabri holds the view that the changes brought by modernity to the Islamic world also bring about change in the religion of Islam.
In fact, this can be observed everywhere. Yet, this is where Jabri’s approach encounters resistance in the Arab world, as many Arabs still consider themselves the jabrk and preservers of the “true” and therefore only Islam. The discussion that al-Jabri has set into motion centres on the individual and rational interpretation of sacred texts.
He frees these texts from the patterns of interpretation based in the 8th century and grants the ability of interpretation to abex rational power of judgement exercised by every individual.
In his four volume work, The Critique of Arab Reasonal-Jabri analyses the structural boundaries of scientific ways of thinking, which he regards as the cause of the failure of abev modernization process in the Arab world. His work revolves around the issue of how knowledge is produced. This has led al-Jabri to investigate the grammar of jabrl Arabic language, as well as Javri law, theology, mysticism, rhetoric, and philosophy.
According to al-Jabri, these fields all exhibit the same structures of knowledge production. He claims that the method of analogy is deeply rooted in thinking within the Arab-Islamic cultural sphere, as this method was carried over from Islamic jurisprudence to all fields of science.
In the science of religious interpretation ulum al-bayanthe unknown is always classified below that of the already known. Reasoning in the natural sciences ulum al-burhan is, by analogy, based solely on deduction.
Mohamed Abed Al-Jabri – Vidéo dailymotion
Mysticism ulum al-irfanon the other hand, has meant for most intellectuals a retreat into the private sphere, so that here, as well, no momentum towards modernization can arise.
Al-Jabri criticises these three types of understanding as posing the greatest barrier towards innovative and modern thinking, as a prescribed pattern for interpreting the past can also have consequences for the politics of today.
By contrast, European and Greek culture, al-Jabri notes, are not only characterized by the division between knowledge and magic, but, in particular, by their concern with the conditions for the possibility of thinking.
He calls for giving up the idea of aabed tauhid outside of the religious sphere, because only in the clash of abes and contradicting theories and theoreticians, between the natural sciences, religion, and state power does the necessary dynamism for progress develop. In his works, al-Jabri shows the relativity and qbed of the Arabic cultural heritage and concludes that it cannot provide any guidelines for action in the modern world. He also argues against the polemic that the individual striving for reason, protest, and criticism are “imported drugs kabri the West” and will only weaken the Muslim world.
Mohammed Abed al-Jabri : Arab champion of the secular state
Al-Jabri is co-author of a philosophy textbook published by the Ministry of Education and used as teaching material. In his position at the university, al-Jabri has introduced a generation of alienated students to their historical heritage and its unorthodox trends.
He has greatly contributed to the discourse on Arab identity by popularizing philosophical and scientific knowledge within the framework of his political activity and through his teaching. Al-Jabri proposes the thesis that the structure of Arabic thinking has until now not brought forth a jabi revolution” and subsequently no modernization, because it has internalized jabdi systems of religious interpretation.
To work out and exemplify these structures of thought is among the most important tasks needed in order to overcome the intellectual standstill in the Arab world.
Al-Jabri deconstructs the position of Islamists, who produce a straight line, supposedly objective, and overpowering story in order to prescribe a single identity upon the individual. Al-Jabri’s approach to the theory of knowledge begins with an emancipatory impulse, as he places the engaged citizen who is able to jsbri historical and contemporary events abrd the centre of his endeavour.
He regards the freedom of the individual and the differences between individuals as the core of social self- organization. Differences become a constitutive basis for society. Here one finds the social explosiveness of his work.
Al-Jabri rallies against a tradition that only believes in the repetition of history. He also rejects any tradition that only requires its adherents to learn by rote in order attain its mastery.
Yet, for al-Jabri, mastering a tradition means knowing its various aspects and thereby recognizing its relativity and historicity. Only those who are open to innovation can shape the future. Innovation and creativity can only blossom where there are no bans on thought. Philosopher as Autodidact An Arab Robinson Crusoe For the first time, the Felix Meiner Verlag has published the text of a classical Arab philosopher in its venerable and much-consulted “Philosophical Library” series — the philosophical novel Hayy ibn Yaqzan by Ibn Tufayl, a 12th-century Andalusian author.
Dag Nikolaus Hasse introduces the work.
The Reformist Islamic Thinker Muhammad Shahrur In the Footsteps of Averroes Muhammad Shahrur’s work is a comprehensive attempt to reconcile the religion of Islam with modern philosophy as well as the rational worldview of the natural sciences. According to Shahrur, jurisprudence in the name of God is a farce benefiting only those wanting to maintain political power. Loay Mudhoon introduces this contentious reformist thinker. But, he says, the Islam of today still lacks a philosophy, and it avoids the fundamental issues.
Jesus, born a Jew, spent his days in the region now known as Israel. He was born in Bethlehem and lived by the Sea of Galilee. Christians believe that he was crucified at Golgotha outside Jerusalem — only to rise from the dead three days later. Skip to main content. His work focuses on the failure of the Enlightenment in the Islamic world and the search for an Arab identity in modernity.
Sonja Hegasy introduces the Moroccan philosopher. The Moroccan philosopher al-Jabri subjects Arab culture to fundamental analysis and critique in the Enlightenment tradition. In his works, al-Jabri illustrates the relativity and strong ties to context of Arab cultural heritage.
Al-Jabri is against tradition that means merely repeating history. And he is also against tradition that merely has to be learnt by rote. In submitting this comment, the reader accepts the following terms and conditions: This applies in particular to defamatory, racist, personal, or irrelevant comments or comments written in dialects or languages other than English. Comments submitted by readers using fantasy names or intentionally false names will not be published.
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Mohamed Abed Al-Jabri
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