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Islamic theology between tradition and challenge of modernity

机译:在传统与现代挑战之间的伊斯兰神学

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A number of different approaches to the interpretation of cognition have always existed side by side within Islam, from those relying mainly on the basic sources - the Qur'an and the Sunna - to those that attempt to clarify the issue of cognition largely by way of rational and logical argumentation, as is the case with philosophical texts. For this reason it is important to consider the literature that emerged in the classical period, which is still being brought to light and which this article endeavours to make more accessible to present-day readers.The debate that took place between the main theological schools of the Muʿtazilīs, Māturīdīs and Ashʿarīs is of great significance for present-day readers, since it provides an insight into the emergence and development of the substantive contents of systematic belief in Islam. From the late eleventh to the early twentieth century, Muʿtazilism was seen as anathema in most of the Muslim world, and only the Māturīdīs and the Ashʿarīs were accepted among Sunnis. At the end of the nineteenth century, a critical traditionalist movement appeared, led by Muammad ʿAbduh (d. 1905) and Sayyid Amad Khān (d. 1898). Many scholars have associated the interest in Muʿtazilī learning in the early twentieth century with the renaissance (naha) in Arabic literature in the late nineteenth century. The naha emerged in response to the challenges of Western civilization's irresistible cultural penetration into the Arab world, which was frozen in conservatism. Muammad ʿAbduh, aware of the changes that had occurred in the Muslim world as a result of Western colonialism, was trying to respond to the challenges with which social and political change confronted Muslims, and in the ideas he articulated he revived some Muʿtazilī theses.View full textDownload full textKeywordsCognition, rationalism, traditionalism, modernism, ideologyRelated var addthis_config = { ui_cobrand: "Taylor & Francis Online", services_compact: "citeulike,netvibes,twitter,technorati,delicious,linkedin,facebook,stumbleupon,digg,google,more", pubid: "ra-4dff56cd6bb1830b" }; Add to shortlist Link Permalink http://dx.doi.org/10.1080/09596410.2012.686263
机译:伊斯兰内部一直存在着许多不同的认知解释方法,从那些主要依靠基本资料的人(《古兰经》和《逊纳派》)到那些试图通过以下方法来澄清认知问题的方法:理性的和逻辑的论证,就像哲学文本一样。因此,重要的是要考虑古典时期涌现的文学,这些文学仍在不断被曝光,本文力求使当今的读者更容易理解这些文学。 MuÊtazilÄs,Mäturäddas和AshÊararàs对当今读者具有重要意义,因为它提供了对系统性伊斯兰信仰实质内容的出现和发展的深刻见识。从十一世纪末到二十世纪初,穆斯塔尔主义在大多数穆斯林世界被视为一种恶毒,逊尼派只接受了图拉达斯和阿什拉拉族。在19世纪末,出现了一场批判性的传统主义运动,由MuammadÊ¿Abduh(卒于1905年)和Sayyid AmadKhän(卒于1898年)领导。许多学者将20世纪初对MutÊtazilÄ«学习的兴趣与19世纪后期阿拉伯文艺复兴(那霸)关联起来。那霸崛起是对西方文明不可阻挡的文化渗透到阿拉伯世界的挑战做出的回应,而阿拉伯世界则被冻结在保守主义之中。 MuammadÊ¿Abduh意识到西方殖民主义在穆斯林世界所发生的变化,因此他试图应对穆斯林所面临的社会和政治变革所带来的挑战,在他明确表达的思想中,他使一些MuÊ¿查看全文下载全文关键词关键字认知,理性主义,传统主义,现代主义,意识形态,google,更多“,pubid:” ra-4dff56cd6bb1830b“};添加到候选列表链接永久链接http://dx.doi.org/10.1080/09596410.2012.686263

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