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Nasr Hamid Abu Zayd
نصر حامد ابو زيد
July 10, 1943 – July 5, 2010
With great loss and sorrow do we inform about the passing away of the great Qur'an scholar, inspiration, DRC researcher and dear friend, professor Nasr Abu Zayd. During his visit to Indonesia, he was infected with meningitis and was eventually brought to a hospital in Cairo where he, after a month, passed away. We give our condeleances to his familiy and friends, and we will all miss his kindhearted and genius soul. Professor Abu Zayd was a couragious and groundbreaking voice, calling for a new appriciation and insights of the Qur'anic message, so its intended pursuit of justice and human equality could be rediscovered in its original historical context. He was a true academic, searching for the truth, dedicated to his students, and always made his knowledge available to everyone. May God welcome you dear friend, thank you for all you have given us...
Welcome to his legacy page with all his writings and articles, memorials, video's and studies on Nasr Abu Zayd.
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Prof.Dr.Nasr Hamid Abu Zayd نصر حامد ابو زيد Was professor of Arabic and Qur’anic exegesis at Cairo university, and professor of Islam at Leiden university and Utrecht university of Humanistics. He was one of the most famous modern Islamic theologians, promoting a humanistic hermeneutics of the Qur’an. He was one of the most celebrated Islamic scholars in the world, and symbolized the struggle for independent thought in the Arab world. His theory was:
"Realizing the fact that the Qur’ān was originally a series of discourses, each of which has certain historical context and certain degree of independence, I suggested a redefinition of the Qur’ān as discourse(s). These discourses reflecting polyphony rather than monophony and reflect not only different situations but also different addressees. A humanistic hermeneutics, I suggest, is to consider in every discourse-unit: 1- who the speaker is and who the addressees are; 2- the mode of discourse under investigation, whether argumentative, persuasive, polemic, proscriptive, prescriptive, descriptive, inclusive or exclusive etc. Thus I do not deal with the sūra (chapter) or with the `āya (verse) as independent units; the unit is the identified discourse according to the norms suggested.
For now, I propose dividing the Qur’ān’s worlds –not exactly worldview- into five interdependent domains, each of which reflects one level that has been taken away and disconnected from the other levels in one of the Islamic disciplines, namely fiqh, theology, philosophy and mysticism. These worlds could be summarized as follows:
1. Cosmology, the Qur'ānic worldview of the cosmos, the universe, nature, creation and recreation, the creator, death and resurrection are presented.
2. The divine-human relationship. Here closeness and distinction are both emphasized in different modes of dicourse. Despite this emphasized closeness, mediation between the divine and the human is presented in poetic language describing the angels filling the space between heaven and earth bringing down God’s amr or command. The fact that God always sends guidance to humans via the mediation of angels is a token of His care for them. Humans in return are expected to be grateful.
3. Ethical and moral dimension. Here the Qur’ān maintains a certain tension between the possibility of human perfection and the reality of human moral deficiency. The complex divine image of God as merciful and mighty could be understood as a parallel or reflection of human nature.
4. Society. Here the Qur'ān deals with specific societal practical issues like marriage, divorce, and inheritance. On this level we find legal ruling interwoven with ethics.
5. Punishment (ḥudūd). This level exists in the Qur'ān but it does not belong to the worldview of the Qur'ān. It does not even belong to the category of "rules" (level 4). Cutting off the hands of the thief, flogging an adulterer and those who falsely accuse others of adultery (qadhf), - not to mention stoning, rajm, (which is not a rule in the muṣḥaf but is claimed have been abrogated in its textual form only, nusikha lafẓan la ḥukman) are not genuine Qur'ānic rulings. These forms of punishment existed before the Qur'ān, and the Qur'ān borrowed them in order to protect society against crimes. These levels – and there may be more -- are all intrinsically interwoven in the Qur'an and the Qur’ānic worldview could not be reconstructed without them."
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نصر حامد أبو زيدهو أكاديمي مصري، متخصص في فقه اللغة العربية.
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| نقد الخطاب الديني | 4,521.27 | 1 |
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| نقد الخطاب الديني | 5,096.46 | 2 |
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| هكذا تكلم ابن عربي | 3,876.22 | 1 |
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| هكذا تكلم ابن عربي | 3,653.71 | 2 |
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| فلسفة التأويل | 5,421.96 | 1 |
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| فلسفة التأويل | 5,379.17 | 2 |
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| التفكير في زمن التكفي | 4,446.69 | 1 |
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| التفكير في زمن التكفي | 4,028.85 | 2 |
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| الأتجاه العقلي في التفسير | 4,776.00 | 1 |
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| الأتجاه العقلي في التفسير | 4,979.39 | 2 |
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| الأمام الشافعي وتأسيس الأيديلوجية الوسطي | 5,155.47 | |
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Writings about Nasr's ideas and life.
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Islam in the Mirror of..
A TV program by the Dutch philosopher Fons Elders who interviews feminist prof.Asma Barlas and prof.Nasr Abu Zayd (starting at 3:40).
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Nasr Abu Zayd: My life fighting intolerance Part (1/2)
A last conversation with the great Egyptian philosopher Nasr Abu Zayd (1943-2010) in which he speaks of his childhood in Egypt, his education, his life as a professor and his battle for a liberal Islam.
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Nasr Abu Zayd: My life fighting intolerance Part (2/2)
A last conversation with the great Egyptian philosopher Nasr Abu Zayd (1943-2010) in which he speaks of his childhood in Egypt, his education, his life as a professor and his battle for a liberal Islam.
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قناة OTV - نصر حامد أبوزيد - جزء 1
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قناة OTV - نصر حامد أبوزيد - جزء2
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قناة OTV - نصر حامد أبوزيد - جزء 3
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Nasr Hamed Abu Zeid- Writing and professional ethics
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Receiving the Ibn Rushd Prize for Freedom of Thought in 2005 in Berlin. |
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