Abstract

In the present article we are going look at the interpretation of the theology of Muhammad Abduh (1849–1905) undertaken by the Indonesian scholar Harun Nasution (1919–1998). Nasution compares Abduh’s position to neo- Mutazilism, relying on the treatise “Risālah al- Tawḥid”. Nasution carries out a step-by-step interpretation of the most popular “exoteric” work of the Egyptian thinker, proving the rationalist character of his theological system. From the point of view of Nasution, the division of the human race into the elect and commoners characteristic of Abduh is intended to confi rm the special ontological status of people endowed with high culture and advanced intellectual abilities. The elect are able to comprehend the entire area of intelligible being, which includes both God with his attributes and the created world. From this follows the limited, confi rmatory character of Revelation. It does not so much reveal to people a hitherto unfamiliar truth as confi rms (legitimizes) the knowledge already available to the Elect. Nasution believes that Abduh’s views on human freedom and divine justice are in confl ict with Asharism. Man is the source of his own actions, he is given the freedom to independently determine his own destiny. Allah Almighty rules the world through the eternal laws of nature, sunan, and prefers not to interfere in the aff airs of people directly, although he is interested in their welfare. The article concludes with critical remarks challenging the interpretive model proposed by Nasution and other neoMutazilite scholars of Abduh.

Highlights

  • Хотя Насутион и склонен к сближению концепции Абдо с мутазилитским богословием, он признает, что разум испытывает трудности при интерпретации физических атрибутов Бога

  • Современный исследователь творчества Абдо Томас Хилдебрандт приводит весомые доводы в пользу того, что египетский модернист признавал вечное существование Корана, а тварными считал лишь его земные проявления (в первую очередь человеческую речь, озвучивающую его стихи) 1

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Summary

Introduction

В объем понятия умопостигаемого мира входит столь многое потому, что, с точки зрения Абдо, человек вполне способен на понимание всех этих явлений, даже если они выходят далеко за пределы видимого мира. Разум понимается Абдо как высшая способность, представляющая собой видовое отличие человека, выделяющее его на фоне остального сотворенного бытия. 1 Стоит также отметить, что Абдо (по мнению Насутиона) отрицал вечность атрибутов Всевышнего.

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Conclusion

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