جستجوی مقالات مرتبط با کلیدواژه "حسن حنفی" در نشریات گروه "علوم انسانی"

The issue of comprehending and interpreting religious texts in the contemporary era has garnered attention due to the expansion of branches such as new linguistics, philosophical hermeneutics, and literary sciences in the focal point of contemporary intellectual and cultural currents. Thinkers like Hassan Hanafi have endeavored to overcome Islamic stagnation, harmonizing Islamic heritage with the achievements of the modern world. They seek to pursue these goals through the reinterpretation and reconstruction of religious heritage and texts. Hanafi’s interaction with religious texts as an interpreter and commentator is rooted in specific foundations and approaches, such as hermeneutical, pragmatic, and phenomenological foundations. His new comprehending religious texts, within the framework of the “Islamic Leftist Movement” project, aims to bring about change in the political and social layers of the Islamic world. This research attempts to critically examine the interaction between Hanafi and texts using a library-based method and a descriptive-analytical approach to explore critically his interpretive method and relevant foundations. The most significant challenge to Hanafi’s interaction with texts is ideological and selective comprehending, aligned with overcoming challenges using the theoretical foundations of the modern world.

Backwardness and lack of development is one of the primary concerns of all Muslim thinkers, including Hanafi and Ardakani, and each of them offered a variety of explanations and contributing factors. Understanding the scope and reality of the Islamic world and posing the appropriate query are more important than the solution and what should be done. Using the qualitative analysis method described in this article, Hanafi and Davari Ardakani collected the essential data and information from books, articles, and other written sources and compilations. The importance of understanding the West and its modernity and culture is emphasized in the works of Davari and Hanafi, who believe that a significant portion of the problems confronting Islamic societies are the result of the incorrect design and imitation of the cultural and philosophical foundations of Western modernity. In certain periods of modern history, this resulted in the field of philosophical and political thought in the Islamic world being regarded as the most crucial path forward for Islamic societies in the plan for cognitive reconstruction of the Islamic world. According to Hanafi, the most significant factors of degeneration are the categories of reconstruction of Islamic religious epistemological foundations, dogmatism and self-righteousness, the superiority of transferable sciences over rational sciences, the rule of enlightened attitude, nationalism, and the absence of a rational approach to the Quran. Ardakani’s evaluation also identifies the lack of a development policy and a critical philosophy as obstacles to development.

The emergence of new perspectives on social issues within Islamic communities, influenced by the legacy of rationalist movements in the Arab world, indicates the modernization of traditional Islamic theology. Hassan Hanafi, a prominent contemporary Arab intellectual, has undertaken a philosophical examination of the issue, seeking to establish a bridge between the existing heritage and contemporary perspectives and theologies. His aim is to lay the groundwork for a contemporary theology. The project method is a civilizational and neo-Muʿtazilite approach that aims to establish a dominant theological discourse and provide a distinct identity to it. Traditional and modern theologies are two approaches that can be seen in Hanafi’s ideas. His objective is to shed light on the limitations of traditional theology in relation to social structures, contemporary perspectives, the future, as well as linguistic and discursive insufficiencies. In contrast, he seeks to draw upon the main theological principles to establish a new perspective given the discursive foundations. Traditional theology is commonly regarded as a supernatural theology that was suited to the early stages of Islamic civilization. Hanafi, on the other hand, endeavors to reshape it into a theology that is relevant and meaningful in the present era, aligning it with the evolving Islamic civilization of today. This research is grounded in theological principles and origins and employs discourse analysis as its primary method. It draws upon a range of theoretical frameworks, including Nietzschean-Foucauldian archeology and genealogy, as well as structuralist, constructivist, and phenomenological approaches.

Hassan Hanafi is one of the thinkers whose mental concern was the issue of degeneration and departure from it, and he had a specific civilization plan in this field. This article, with a descriptive and analytical method, attempts to answer this question: what is the main cause of the backwardness of the Islamic world from Hanafi's point of view, and what is his plan to get out of this situation? Based on the findings of the research, Hanafi considered the main problem in the non-renewal of the Muslim cultural heritage and its ineffectiveness in responding to the needs of the time, and based on this, he focused his plan on the renewal of the heritage. This plan consists of three main parts: 1. Our position towards the old heritage; 2. Our position towards the West and 3. Our position towards the current reality. He is trying to reread the heritage, especially the scientific heritage of Muslims, and modernize it based on the current events, by using the modern scientific methods of the West, to provide the ground for the revival and modernization of Islamic civilization. despite its strengths, this plan, can also be criticized from some aspects, the most important of which is the influence of some western schools of thought, intellectual eclecticism in the type of attitude towards religion and its heritage and the method of its renewal, and the harms of the humanistic and practical attitude towards religion and It is a religious heritage.

Narrative dating is one of new methods in science of Hadith based on, we can realize approximate time of narrative existence, and existence process, reasons and thinking of some Islamic communities in period of history. Analyzing the documents of narrative, shows appearance of many thoughts toward theorizing opinions, Jurisprudence, morality promotion and faithful life style [by visual drawing of predication arachnoid network, and main & secondary common circles in one side, and analysing "text" and also "text & document" together in other side].  And in all over the Islamic history, it caused many narratives: some ones as authentic and another: weak, which enter in narrative interpretation if Quran. Hasan Hanafi - Egyption contemporary researcher- believes: Islam needs understanding which is favorable with freedom & advancement. And religious context understanding need new tools also to show efficiency of Muslims' texts in related to classic sciences in contemporary world. So religious researchers can mix narrative dating with traditional methods by using new searching methods (with analyzing text & document), and join those sciences with those of Islamic traditions (by naturalization of scientific mechanism). We propose to analyze time, place, creators and process of narrative appearance in all over the time, and recognize this narrative appearance time, and naturalizeusing this methodology toward more valid usage in narrative interpretations [by analyzing narrative predication and hermeneuticanalyzing the text and referring to Muslim Scholars' Rijali books].

Hassan Hanafi, one of the contemporary Egyptian intellectual thinkers, has a special theory about the hermeneutics of the text called the "theory of interpretation". This theory is based on the effect of the commentator's assumptions on the interpretation, relativism, and different readings of religion. Hanafi’s intellectual support in theorizing has been borrowed from schools such as Phenomenology, humanism, Marxism, Socialism, and the historical-civilizational and neo-Mu'tazilite approaches. In his view, hermeneutics is the science of interpretation, and the text is an abstract form that needs a theme to fill it; Hence we place a contemporary theme for the text. With this hermeneutic reading, Hanafi wants to master the pillars of faith and Islam and re-read theology. His interpretation is a live empirical commentary and common between the interpreter and the reader that focuses on the interpreter's purpose, method, and needs. It also focuses on the needs and demands of the people and relies on the expression of the rights of most people, giving priority to reality and history. There is a serious and fundamental critique of Hanafi eclectic and selective thinking, which we will discuss in the following article. In contrast to previous research, which has often focused on the reporting and methodology of modern Hanafi ideas in the reconstruction of Islamic heritage, this article explain and critique the Hanafi hermeneutic approach in interpreting the Qur'an with descriptive method and conceptual propositional analysis.

Heritage and modernity are among the most challenging and perhaps the most sensitive issues of the last two hundred years of the Islamic world, around which different and sometimes contradictory, extremist, and deviant readings and approaches have been formed. Undoubtedly, this issue is one of the common and frequent topics in the intellectual discourse of the Arab world and has attracted the attention of many thinkers. Hassan Hanafi (1935) is a thinker, theorist, and one of the most prominent contemporary religious modernists. His project of heritage reconstruction is one of the great projects in the Arab Islamic world. Hanafi launched a project to rethink and rebuild the legacy of the past to resolve the crises and challenges of the Islamic-Arab world. This present descriptive-analytical study aims to review and critique Hassan Hanafi’s heritage reconstruction project. The study addresses the following questions: What is the definition of heritage from Hanafi’s point of view? What are the components of the Hanafi’s heritage reconstruction project? What are Hanafi’s intellectual foundations in this project? What is the Hanafi approach to this project? What are heritage readings? This study uses two articles of Nasrullah Aghajani as benchmarks. The results show that according to Hanafi, heritage reconstruction is made in special ways, some of which involve language and words, some refer to meanings and concepts, and some to the very nature of objects and subjects.

Modernity in the Arab world began from the moment the Arab thinker realized that the Westerners were ahead of him and that he was still lagging behind. The beginning of this moment is mentioned in the attack of Napoleon Bonaparte in the late 18th century. That is, modernity did not originate from the context of an internal cultural revolution. Some see it as a moment of cultural invasion and the spread of Western colonialism in the Arab world. Modernity allowed the Arab intellect to discover itself, its shortcomings, and its space. The clash between the Islamic and Western systems took place during Napoleon’s invasion of Egypt in 1798, which led to their confrontation and affected the people. The issue of heritage and modernity is one of the most important challenging issues in contemporary Arab thought in the 1970s, especially if we look at the vast amount of writings, researches, and seminars that have dealt with this subject. Hassan Hanafi (born 1935, Cairo) was a thinker, theorist, and one of the most prominent contemporary Egyptian religious modernists. He was an Islamic theorist, a graduate of the French Sorbonne University, and taught and researched in many universities in Arab countries. He had the middle ground between fundamentalism and secular currents. Hanafi became famous for his Islamic leftist views and the intellectual project called ‘heritage reconstruction’. Hanafi works in the three areas of reconstruction of Islamic heritage, western studies, and the recognition of issues related to the contemporary reality of Muslims.

The present study critiques Hanafi’s heritage reconstruction project using a descriptive-analytical approach. Articles have already been written on Hanafi’s intellectual foundations, methodology, and Western studies project. We can even refer to numerous and noteworthy articles (e.g. Nasrullah Aghajani and his book entitled Islam and Modernity in Egypt).  The two studies of Aghajani have been considered in this study as benchmarks of criticizing Hanafi’s heritage reconstruction: ‘Islamic heritage in the grip of modernity: a critique of Hassan Hanafi's approach in the reconstruction of Islamic heritage’ and ‘the methodology of Hassan Hanafi's intellectual system’.

In Aghajani’s first study, the issue of modernization and ways of modernizing heritage, which is considered in the present study, is mentioned. But the project of heritage reconstruction and its components and readings, the difference between modernity and innovation, and other issues raised in the present, have not been considered by Aghajani. In the second study, Hanafi’s methodology including the epistemological and non-epistemological fields affecting his intellectual system is stated and only influential people and schools are mentioned and Hanafi’s reconstruction project is not discussed.
Hanafi presented a project called ‘heritage reconstruction’ to solve the contemporary crises of the Islamic-Arab world, which is one of his most important intellectual projects based on conceptualization. He refers to the legacy of spiritual data left over from the history of Islam in the fields of traditional epistemology. He believes the tradition itself must be achieved by suspending existing interpretations. Hanafi has a utilitarian view of the Islamic tradition that should be reconstructed in that part of the Islamic tradition. This view is in line with the conditions of the Islamic world. Hanafi describes the Islamic heritage phenomenologically according to Husserl's phenomenology.

Hassan Hanafi is one of the new thinkers who is known for his famous project "Al-Torath wa al-tajdid" as well as his numerous works in various fields. In his project, Hanafi tries to re-read the various dimensions of Islamic heritage in areas such as theology, principles of jurisprudence, jurisprudence, philosophy and Sufism. One of his most important motivations in this research and scientific endeavor is his critical view of common Islamic studies, which, in his view, is limited to academic and scientific framework and has not yielded any results for the daily lives of Muslims. In the present article, the author first introduces Hassan Hanafi and his works. He then briefly outlines Hanafi's role and views in the renovation of Islamic heritage. Next, he discusses Hanafi's method of innovation, including innovation of language, method, and attitude. Finally, he concludes the article by mentioning some points about Hanafi's project and his conversation with Basam al-Jamal about intellectualism in Islam.

The nature of revelation is one of the challenging topics of contemporary religious studies. In the meantime, Islamic scholars, influenced by Western thinkers, have put forward controversial views that are somehow in disagreement with traditional Muslim reading. To consider revelation from Humanity is the essence of such a confrontation that was first put forward by neo-Mu’tazeli theorists. Meanwhile, Hassan Hanafi uses the views of Western scholars to give a materialistic look at what the Qur'anic revelation is. In his view, revelation is an independent science that one deduces and establishes the rules, and nothing new is revealed to us and that is beyond the reach of reason. Revelation from his perspective ascends from the human side rather than descending upon it; therefore, the task of revelation is not to lead people to God, but to train human beings, and the Prophet's mission is to convey revelation in pure meanings and to describe and develop revelation based on the level of public understanding, and this can only be accomplished by means of emotional intuition.

Hassan Hanafi is an Egyptian thinker who writes on philosophy, religion, modernity, culture and politics. His thought has had far reaching repercussions in the Muslim world and hence must be carefully considered. With a view to evaluate his cognitive framework, the present study makes use of the basic or fundamental method of research. The fundamental method looks at theories and ideas from a new perspective so as to be able to judge them logically. Hence first the non-cognitive factors of theory formation are looked at, and then the cognitive factors, such as the epistemological, ontological, and anthropological bases, are scrutinized. Hanafi was influenced by figures such as Sayyid Qutb and the German philosopher Edmund Husserl. As such, he tries to amalgamate utilitarianism and pragmatism under phenomenalism so as to reinterpret and reconstruct the Islamic heritage. With regards to non-intellectual factors, Hanafi is greatly inspired by the Egyptian milieu and some of the central themes of his discourse revolve around concepts such as “heritage” and “modernity.” To overcome the present crisis of Arab society, he employs Husserl’s strategy and first rejects the thought of fundamentalists and free-thinkers, he then reconstructs the status quo according to phenomenalism

This article is a comparative study between the ideas of Hassan Hanafi، and Mohammed Arkoun. Hanafi is including Islamic innovators who criticizes Islamic tradition and Western civilization for liberation Muslims of The degeneration and also provide a solution for the future of Islamic societies. He believes that the full adherence to Western models for Compensation of Muslims Backwardness of is not helpful and the distance between theory and practice in the Muslim world has increased and the only way to save the Muslims from degenerating is the link between Islamic theory and practice. Mohammed Arkoun as another of Islamic prominent neo-thinkers criticizes Islamic tradition because of its nature of the non-historicity and he doesn''t know Western secularism as a complete model for Muslim societies due to ignore the religious dimension. Arkoun offers his solution in the form of historic Islamic ideas that his suggestion can open a way to criticize the Islamic tradition by highlighting the rationally aspects of Islam religion. Hanafi Hassan and Mohammed Arkoun jointly use of Islamic tradition criticism and Western Civilization in order to responding to this question: What should we do for emancipation of degeneration?

Prophethood is an important theological issue that has raised many arguments among theorists. This paper presents a comparative analysis of the ideas of two contemporary theorists, Allamah Tabatbaei and Hassan Hanafi, regarding revelation. Hanafi considers prophethood as an understanding of the problem by an ordinary person, and an attempt to solve it; therefore, his definition of revelation is more general than what Allamah presents. However, the truth narrating aspect of revelation needs to read out and esoteric interpretation (tawīl) of the text, so that the appointed meaning of the text could be extracted from the society, flexibly and based on personal experience. Allamah rejects such a definition, and considers it as a subjective exegesis, and differs between the realm of esoteric interpretation (tawīl) and interpretation (tafsīr). In Allamah's point of view, revelation is an especial kind of understanding that is not comprehensible to an ordinary person. Allamah believes that interpretation (tafsīr) is connected to text and context of the Holy Quran, but esoteric interpretation (tawīl) is exclusive to particular persons, and it is as a soul breathed in the body of the verses.

Seyyed Qutb is the most famous mental leaders in fundamentalist group of Ekhwan ul – Moslemin and Hassan Hanafi is the most important persons of Neomotazilit’s intellectual movement in Egypt. These two currents were formed in Egypt in twentieth century and searched solutions for the many problems of their country, including problems and political issues. In the present paper, The political thoughts of Seyyed Qutb and Hanafi has been studied by descriptive -analytical methods. The study shows that the Seyyed Qutb's political thought was based on Interpretation of religion and believed to stablishment of Islamic government and the spread of Islamic ideology and he was also against the use of foreign ideas and systems of government in the West. Hanafi insists on establishment of islamic government and spread of Islamic ideology based on educational and teaching methods, of course, if necessary, based on a way of revolutionary.He agrees communication with western countries Unlike Seyyed Qutb and insists on the use of science, technology, and some of the western systems with their criticism by focusing on Islamic heritage.

In his decades-long writing activity، Hassan Hanafi، one of the contemporary Egyptian intellectuals، has tried to offer a special definition of Islamic heritage (tradition) and its characteristics، and to peruse his project entitled" reform and heritage (tradition) " in his different works، with the aim of reform and modernization in Islamic heritage. He mentions some of the characteristics of Islamic heritage as follow: "it is a national and ethnic treasure، an intellectual explanation for the phenomena of each age، and a theoretical formulation about the struggles between rulers and ruled; it is one-dimensional، and it has the inversion of human matters towards theological ones" which must be changed from theological matters into human matters. According to him، Islam has the principles and concepts of modernization، but they have been neglected in Islamic heritage or have been explained otherwise. We should discover these new concepts suitable to contextual conditions. He accuses the language of heritage of staleness and deficiency، and proposes some ways to reconstruct Islamic heritage، all of which needs assessment and analysis.

The present paper purported to carry on a comparative survey of Jaml al-Dn AsadAbd and Hasan Hanaf’s ideas about the west within a theoretical-epistemologicalapproach. Jaml al-Dn is known as the founder of a modern religious trend in Islamicthought known as “modern religious thinking”. This modern trend by its turn gavebirth to another religious current under the title of “New-Mu’tazilism” whichestablished by Amn Khawl. Hasan Hanaf whose ideas about west will be examinedin next pages, now is a distinguished figure of this modern intellectual current. Centralto this study is a comparative survey of Jaml al-Dn and Hanaf’s ideas about westand aims to give an explanation of the similarities and disparities of their attitudes tothe west according to a theoretical-epistemological approach. The results show thatJaml al-Dn’s attitude is a rather utilitarian one and he is agreed with Muslims’ use ofwestern technology. Moreover, he is a staunch critic of modern European schools ofthought such as Nationalism, Socialism and Secularism, though he defendsdemocracy. But Hanaf is a proponent of the western schools mentioned above exceptsecularism. Nevertheless, he also justifies Jaml al-Dn in his attitude toward westerntechnology; but in his idea all aspects of western civilization must be criticized incomparison to Islamic ones.

Occidentalism is one of the contemporary important realms of study which deals with historical studies, the study of the essential nature and the predestination of the Occidental civilization. Hasan Hanafī, a well-known contemporary intellectual of Egypt, claims to be the founder of a new science named "Occidentalism" that is immune to the calamities of inversed Occidentalism.The study of his book, in this respect, shows that the collection of his studies of Occidentalism are based upon three subjects “the emergence of the European Renaissance”, “the structure of the European Renaissance” and “the predestination of the European Renaissance” which lack the study of the history of the schools of Occidental philosophy, their historical roots and the present Occidental Renaissance through which he has not invented a new factor in regard to the study of Occidentalism, however he has, himself, been the victim of an inverted study of Occidentalism, in addition he has not only studied the Occident from his own view, but also he has observed himself in the Occidental doctrine.He, repeatedly, stated about taking as exemplary the models of the changes and the modernity of the Occident for religion renovation in his different works, and then, he has, himself, quoted these methods to give significance to the Islāmic patrimony. In fact, all of this shows the inversion of his study of Occidentalism.

Hassan Hanafi, one of the contemporary intellectuals of Egypt, has spent many years of his life in compiling various works related to “Islam and modernity” or according to his interpretation “al tajdid va al torath” (reconstruction and heritage) and this has raised many different reflections. His theoretical bases are derived from schools like Husserl’s Phenomenology, Marksism, and Socialism and also Relativism, functionalism, sacredness, Empiricism, Omanism, and historical civilized attitudes are the approaches he applies in the analysis of Islamic heritage. In his historical civilized approach, through investigating the issue of “Islamic heritage and modernity”, he believes in a history for every period and a soul for every civilization; it means that the thoughts are born in particular historical and civilized conditions and any thought is a civilized thinking and an interpretation from the soul of its own century. He believes that the nature and basis of the religion is merely an intellectual hypothesis which does not exist except among the historical interpretations of interpreters. Through discriminating between revelatory Islam and civilized one and by putting the revelatory Islam aside, Hanafi seeks to make a basis not to be accused for the sake of ignoring some of the most fundamental bases of Islamic heritage; so he turns to the historical nature of heritage. He believes that heritage is a thoughtful interpretation from the phenomena of every century and a theoretical compilation from its intellectual disputes. Heritage is not a heavenly issue but it is of a historical existence and a social evolution. Hanafi’s historical approach is mixed with his materialist approach and a material interpretation from prophecy and resurrection has been made. He considers the west civilization as a historical and centrifugal one and on the other hand, he introduces the Islamic civilization and its knowledge as a centripetal one which has been formed based on the centrality of domination and power.