Hassan Hanafi (Arabic:حسن حنفي; 23 February 1935 – 21 October 2021) was a professor and chaired thephilosophy department atCairo University.^[1][2] He was a leading authority on modernIslam.^[2][3]

As a young man motivated by a revolutionary political activism, Hanafi associated with theMuslim Brotherhood.^[4][1] Later Hanafi studied at theSorbonne in Paris.^[1] From 1967, he was a professor of philosophy inCairo, as well as a visiting professor at universities in France, the United States, Belgium, Kuwait and Germany. He has been categorized as among "the big names" of the post-1967 Arab intellectual tradition.^[5]

Hanafi was born into an artistic family inCairo, Egypt.^[4] In his youth he studied the violin, which he continued to play later in his life.^[4]

Hanafi was a disciple of thephenomenologistOsman Amin,^[6] and published a trilogy^[7] in which he usedHusserl's methods to reconstruct classic Islamic philosophy and to critique the sources and development of European consciousness.^[6]

Hanafi's interpretation of Islam has been described as socialist and he elaborated on the concept of an "Islamic Left", interpreting Islam in a socialist manner, or else a "third way."^[8] He promoted an interpretation of Islam supporting the development of a global ethics.^[9] In his later works Hanafi argued that Islam needed to be understood in way that facilitates human freedom and progress.^[2][10] As summarized by scholar Mohammed Hashas:

"...some of the renowned defenders of socialism for Arab nationhood would become leading scholars of what has come to be known as the 'Islamic left', a concept that first appeared in the first issue of theIslamic Left Magazine, 1981, by the philosopher Hassan Hanafi (b. 1935), as part of his project 'the third way' of reading the tradition and modernity, a way that is neither fully Euro-modern nor fully Islamico-traditionalist; it is implicitly secular-mundane, since it reads the sacred in the light of the sociopolitical needs of people; it is creed revolutionized to be lived (mina-lʻaqīda ilā thawra), as one of the volumes of the project is entitled" (2018, 271).^[8]

Hanafi acted as an adviser to the InterAction Council, a coalition of 26 formerprime ministers andpresidents.^[11] He was also a member of the Association for Intercultural Philosophy, which encourages a dialogue among philosophers from all over the world. He was one of the original signatories ofA Common Word Between Us and You, an open letter by Islamic scholars to Christian leaders, calling for peace and understanding.^[12]

Hanafi is also remembered for his published scholarly debates with contemporary philosopherMohammed Abed al-Jabri.^[5]

He won a number of academic awards during his lifetime.^[13][14]

Hanafi's book "An Invitation for Dialogue" was accused by conservative Islamic scholars as heresy and apostasy.^[15]

His liberal opinions about Islam infuriated conservative Islamic scholars andAzhar. For example, he stated that the name of the God should be changed to "Transcendence". Conservative scholars from al-Azhar refuted that Hanafi was distorting Islam.^[16] There was a fatwa, an Islamic opinion issued by Islamic scholars, that condemned Hanafi as an apostate. This raised controversy in Egypt, as many liberals disagreed with the charge that Hanafi was an apostate.^[17]

In an Egyptian magazine^[which?] he declared that his main disciples in Egypt areNasr Abu Zayd,Ali Mabrouk, andKareem Essayyad.^{[citation needed]}

The scholarCarool Kersten notes that Hanafi's intellectual influence extends beyond majority Arabic-speaking countries and includes Indonesia,^[18] where among the local intelligentsia, Hanafi represented "a particular brand of Arab intellectuals known asturāthiyyūn—‘heritage thinkers’."^[19]

Hannafi died on 21 October 2021, aged 86.^[20][14][13]

Source:^[5][18]

• al-yasār al-islāmī wal-waḥda l-wataniyya [The Islamic Left and National Unity] (Cairo: N.H., 1981).
• al-yamīn wal-yasār fī al- fiqr addīnī [The Right and the Left in Religious Thought] (Damascus: ḍar allaa addin, 1996).
• Contemporary issues, (Cairo, 1977)
• Religious dialogue and revolution (Cairo, 1977).
• Tradition and modernism, Arab Center for Research and Publication, (Cairo: Arab Center for Research and Publication, 1977)
• "The relevance of the Islamic alternative in Egypt"Arab Studies Quarterly 4, 54-74. 1982.
• Qadhāyā Mu'āshirat Fi'Fikrina Al-Mu'āshir (Beirut: Dārut-Tanwīr lith-Thibā'atin-Nasyr, 1983).
• Ad-Dîn Wat-Tsaurah Fi Mishr, 1952-1981 (Cairo, 1987).    
• Min Al-'Aqīdah Ilā Al-Thawrah: Al-Muqaddimāt Al-Nazariyyah [From Dogma to revolution] (Cairo, 1989).
• Theosophy and phenomenology: Islamic studies (Cairo, 1989).
• East-West dialogue (with Al-Jabiri) (Cairo, 1991).
• Generations dialogue, (Cairo: Dar Keba, 1998)
• From transfer to creativity (Cairo: Dar Keba, 2001).
• "From Orientalism to Occidentalism',Encounters in Language and Literature 1(2), 7-16. 2012.
• "'As-Salafiyyāt Wa Al-'Ilmāniyyāt Fi Fikrina Al-Mu'āshir',Al-Azminat 3(15), 15-47. 2016.

• Mahmoud Mohammed Taha
• Nasr Hamid Abu Zayd
• Mohammed Abed al-Jabri
• Mohammed Arkoun

• 1935 births
• 2021 deaths
• Phenomenologists
• Political philosophers
• Academic staff of Cairo University
• 20th-century Egyptian philosophers
• 21st-century philosophers
• Muslim socialists
• University of Paris alumni

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