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الأسس المعرفية لآراء سيد قطب ومصطفى عبدالرازق وتأثيرها على الحركات الإسلامية المعاصرة"دراسة مقارنة" | ||
| التاریخ والحضارة الاسلامیة رؤیة معاصرة | ||
| مقالات آماده انتشار، پذیرفته شده، انتشار آنلاین از تاریخ 27 تیر 1405 | ||
| نوع مقاله: المقالة الأصلية | ||
| شناسه دیجیتال (DOI): 10.22081/ihc.2026.72105.1084 | ||
| نویسندگان | ||
| مجدة عقیلی* 1؛ محمد جاودان2 | ||
| 1طالبة دكتوراه في الدراسات الشيعية، جامعة الأديان والمذاهب(الکاتبة المسؤولة). | ||
| 2عضو الهيئة التدريسية لقسم الدراسات الشيعية٬ جامعة الأديان والمذاهب . | ||
| تاریخ دریافت: 20 خرداد 1404، تاریخ بازنگری: 29 شهریور 1404، تاریخ پذیرش: 27 آذر 1404 | ||
| چکیده | ||
| دراسة مقارنة للأسس المعرفية لمفكرَيْن إسلامييَّن مؤثِّرَيْن٬ هما سيد قطب ومصطفى عبدالرازق. الأول هو منظّر التيار الإسلامي الراديكالي٬ يطرح المعرفة في إطار الوحيانية الأيديولوجية٬ ويرفض أي معرفة مستقلة عن النصوص الدينية. في المقابل يسعى مصطفى عبدالرازق أحد المفكرين الإصلاحيين٬ إلى المزاوجة بين العقل والتجربة والوحي من منظور عقلاني تاريخي٬ واستخدام مناهج نقدية لتحليل النصوص الدينية. شهدت نظرية المعرفة الإسلامية في المرحلة المعاصرة توجهات مختلفة٬ أهمها آراء سيد قطب (1906-1966م)٬ ومصطفى عبدالرازق (1885-1947م). لقد نشأ هذان المفكران في البيئة الفكرية للعالم الإسلامي٬ لكنّ تباين مبادئهما الفلسفية والمنهجية أدّت بهما إلى نتائج مختلفة تمامًا في مجال المعرفة الدينية. فـ سيد قطب ينظر إلى الإسلام من منظور ثوري أيديولوجي٬ بينما يعيد مصطفى عبدالرازق قراءة التراث الإسلامي بعين نقدية متبنّيًا رؤية تاريخية – عقلانية. تُظهر نتائج البحث أنّ سيد قطب من خلال ثنائية الحق والباطل يرفض أي نظام فكري غير ديني٬ ويضع المعرفة في خدمة إقامة الحكم الإلهي. والحال أنّ مصطفى عبدالرازق يحاول قراءة التراث الإسلامي قراءة عقلانية ويحثّ على التفاعل النقدي مع الفلسفة الحديثة منطلقًا من نظرة تكاملية إصلاحية. وقد أدّت هذه التباينات المعرفية إلى تقارب بين فكر سيد قطب والتيارات السلفية الجهادية٬ في حين كان عبدالرازق ملهم التيارات الدينية التجديدية. | ||
| کلیدواژهها | ||
| المعرفة الإسلامية٬ سيد قطب٬ مصطفى عبدالرازق النصية الأيديولوجية ٬ العقلانية الدينية٬ الحركات الإسلامية المعاصرة؛ الجاهلية الحديثة؛ الإصلاح الديني | ||
| عنوان مقاله [English] | ||
| A Comparative Study of the Epistemological Foundations in the Thought of Sayyid Qutb and Mustafa Abd al-Raziq and Their Impact on Contemporary Islamic Movements | ||
| نویسندگان [English] | ||
| Mozhdeh Aghili1؛ Mohammad Javdan2 | ||
| 1PhD Candidate in Shi'a Studies, University of Religions and Denominations.( Corresponding Author) | ||
| 2Faculty Member of the Department of Shi'a Studies, University of Religions and Denominations | ||
| چکیده [English] | ||
| This study examines the epistemological foundations in the thought of two prominent contemporary Muslim intellectuals, Sayyid Qutb (1906–1966) and Mustafa Abd al-Raziq (1885–1947), and investigates the impact of these foundations on contemporary Islamic movements. Sayyid Qutb, as a leading theorist of radical and ideological Islamism, and Mustafa Abd al-Raziq, as a representative of reformist and modernist Islamic thought, developed two distinct approaches to religious knowledge rooted in their philosophical, methodological, and historical differences. The principal objective of this study is to analyze the causes of these differences and their consequences for the intellectual and political developments of the Islamic world during the twentieth century and beyond. Epistemology, as a branch of philosophy concerned with the nature, sources, limits, and validity of knowledge, is examined in this study with particular emphasis on post-foundational epistemology, especially its historical and critical dimensions. Religious epistemology, as one of its subfields, investigates the development of religious knowledge from historical and collective perspectives. Within the historical context of the contemporary Islamic world, the encounter with Western modernity led to the emergence of two major intellectual trends: a textualist approach centered on revelation and ideology, and a rationalist approach grounded in historical and critical inquiry. These two orientations are clearly reflected in the works of the two thinkers under study. Sayyid Qutb defines knowledge primarily within the framework of an ideological revelation-centered approach. In his view, the Qur'an and the Sunnah constitute the only legitimate sources of true knowledge, while any human knowledge independent of them is considered incomplete or misleading. Through his theory of "modern jahiliyyah (ignorance)" and his division of the world into the abode of Islam and the abode of unbelief, he regarded modern human sciences as manifestations of a new form of ignorance. The central elements of Qutb's epistemology include the primacy of revelation, epistemological rupture with earlier exegetical traditions, the supra-human nature of the Qur'an, its absolute comprehensiveness, internal coherence, unquestionable authenticity, and guidance-oriented character. Reason, in Qutb's thought, is subordinate to revelation and is valid only insofar as it accords with religious texts. He regarded philosophy and mysticism as intellectual deviations that contributed to the decline of Muslims. Knowledge within this framework possesses a political and revolutionary character, aiming at the establishment of divine sovereignty through the implementation of Islamic law. Human nature, sensory perception, experience, and intuition are recognized as auxiliary sources of knowledge, but revelation remains the highest and most certain source. This textualist and dualistic approach, based on the opposition between truth and falsehood, has brought Qutb's thought into close proximity with contemporary Salafi-jihadist movements. In contrast, Mustafa Abd al-Raziq adopted a rational, historical, and reformist approach that sought to integrate reason, experience, and revelation. Influenced by Muhammad Abduh and modern philosophical trends, he emphasized the equivalence of reason and transmitted knowledge and regarded rational ijtihad in the interpretation of religious texts as indispensable. Abd al-Raziq's epistemology is founded upon a historical approach to religious texts, attention to the contexts in which religious rulings emerged, and criticism of intellectual rigidity. The concept of the "heart" occupies a central place in his thought. The heart, as an intermediary between the immaterial spirit and the material self, constitutes the primary locus of knowledge and operates through the levels of the self, the heart (reason), and the spirit (inner secret). Within this framework, reason functions as an independent source of knowledge alongside revelation and is capable of contributing to a critical and evolutionary understanding of religion. Abd al-Raziq emphasized critical engagement with modernity and employed modern scientific and philosophical methods for the reconstruction of Islamic thought. While criticizing both Western Orientalists and rigid jurists, he highlighted the originality of Islamic philosophy and regarded it as a development of the principles of jurisprudence, although this approach occasionally led to certain epistemological limitations. The comparison reveals fundamental differences between the two thinkers with regard to the source of knowledge (exclusive reliance on revelation in Qutb's thought versus integration in Abd al-Raziq's approach), the role of reason (subordinate versus independent), methods of interpretation (ideological and revolutionary versus historical and critical), attitudes toward the West (complete rejection versus selective engagement), and ultimate objectives (establishment of an Islamic state versus intellectual reform). These differences are rooted in their distinct historical contexts: Qutb developed his thought in response to colonialism, the repression of the Muslim Brotherhood, and the search for a revolutionary identity, whereas Abd al-Raziq formulated his ideas within the context of al-Azhar reforms and the influence of modern intellectual movements. The findings indicate that Qutb's epistemology has inspired contemporary radical and jihadist movements, including al-Qaeda and various political developments in countries such as Egypt and Syria, while Abd al-Raziq's approach has significantly influenced religious reformist and modernist movements. Employing a descriptive-analytical and comparative methodology based on the examination of the primary writings of both thinkers as well as secondary sources, this study demonstrates that attitudes toward rationality, the historicity of religion, and engagement with modernity constitute the principal factors distinguishing these two perspectives. Ultimately, understanding these differences contributes significantly to a deeper comprehension of the intellectual transformations of the Islamic world and its contemporary challenges, while emphasizing the necessity of maintaining a balance between revelation and reason in the reconstruction of Islamic thought. | ||
| کلیدواژهها [English] | ||
| Islamic Epistemology, Sayyid Qutb, Mustafa Abd al-Raziq, Ideological Textualism, Religious Rationalism, Contemporary Islamic Movements, Modern Jahiliyyah, Religious Reform | ||
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