بررسي تطبيقي آراي سيدجمال الدين اسدآبادي و حسن حنفي درباره غرب

J a m a I al-DTn Asad AbadT and Hasan Hanafi on the West: A Comparative Survey

اين مقاله به بررسي تطبيقي آراي سيد‌جمال‌الدين اسد‌آبادي و حسن حنفي دربار? غرب با رويكرد نظري-معرفتي مي‌پردازد. اسدآبادي باني جريان نو‌انديشي ديني است، جرياني كه در نيم? نخست قرن بيستم به¬وجودآورند? جريان ديگري به نام نومعتزليان شد كه امين خولي باني آن بود و حسن حنفي نيز در حال حاضر يكي از برجسته‌ترين افراد نو‌معتزلي است. از روند تحقيق اين نتيجه‌ها به دست آمد كه سيد‌جمال‌الدين از يك سو موافق استفاد? مسلمانان از علوم و فنون غربي بوده و در اين زمينه به‌صورت كلي و بدون نگاه انتقادي سخن گفته است و از سوي ديگر، مخالف مكتب‌هاي ناسيوناليسم، سوسياليسم و سكولاريسم بوده اما دموكراسي را استثنا كرده است. حنفي نگاهي مثبت به مكتب‌هاي غربي دارد و تنها مخالف سكولاريسم است و ضمن آنكه موافق استفاده از علوم و فنون غربي است، خواستار نقد تمام وجوه تمدن و ميراث غربي در كنار تمدن و ميراث اسلامي است.

The present paper purported to carry on a comparative survey of Jamal al-DTn Asad AbadT and Hasan Hanafi"ʹs ideas about the west within a theoretical-epistemological approach. Jamal al-DTn is known as the founder of a modern religious trend in Islamic thought known as "modern religious thinking". This modern trend by its turn gave birth to another religious current under the title of "New-Muʹtazilism" which established by Amln Khawll. Hasan Hanafi whose ideas about west will be examined in next pages, now is a distinguished figure of this modern intellectual current. Central to this study is a comparative survey of Jamal al-DTn and Hanafiʹs ideas about west and aims to give an explanation of the similarities and disparities of their attitudes to the west according to a theoretical-epistemological approach. The results show that Jamal al-DTnʹs attitude is a rather utilitarian one and he is agreed with Muslimsʹ use of western technology. Moreover, he is a staunch critic of modern European schools of thought such as Nationalism, Socialism and Secularism, though he defends democracy. But Hanafi is a proponent of the western schools mentioned above except secularism. Nevertheless, he also justifies Jamal al-DTn in his attitude toward western technology; but in his idea all aspects of western civilization must be criticized in comparison to Islamic ones.