中东地区清真寺功能的演变

清真寺是伊斯兰教最重要的建筑物,其功能随着历史发展而不断演变.中古时期的清真寺以宗教功能为基础,兼具社会、政治和文化功能,在穆斯林生活中占据核心地位;近代以来,清真寺保持和加强民族认同以及提供情感依托和社会支持的功能得到强化,大众动员功能逐渐增强.这些功能在全球化时代得到进一步发展,在一定程度上缓解了全球化引起的伊斯兰国家民族认同危机、经济结构面临调整、人口跨国流动增加等压力.     

从伊斯兰史上的著名清真寺看清真寺功能的多样性

清真寺作为伊斯兰教的重要宗教活动场所,是穆斯林社区的核心。凡是有穆斯林的地方,几乎都有清真寺。特别在中东阿拉伯国家,清真寺更是随处可见。在伊斯兰史上,清真寺在促进穆斯林社会的政治、经济、文化发展方面一直发挥着重要作用,具有诸多社会功能。本文以伊斯兰历史上著名清真寺为例,着重分析清真寺功能的多样性及其在当代的演变情况。     

从伊斯兰史上的著名清真寺看清真寺功能的多样性

清真寺作为伊斯兰教的重要宗教活动场所,是穆斯林社区的核心。凡是有穆斯林的地方,几乎都有清真寺。特别在中东阿拉伯国家,清真寺更是随处可见。在伊斯兰史上,清真寺在促进穆斯林社会的政治、经济,文化发展方面一直发挥着重要作用,具有诸多社会功能。本文以伊斯兰历史上著名清真寺为例,着重分析清真寺功能的多样性及其在当代的演变情况。     

清真寺建筑的历史沿革及其特征

清真寺是伊斯兰教极其重要的物质象征,它是信仰伊斯兰教的穆斯林进行宗教活动的重要场所。伊斯兰教的新月在阿拉伯半岛升起时,清真寺最初级的形式已经萌芽。清真寺的历史与伊斯兰教的历史同样久远,它是信仰伊斯兰教的阿拉伯民族历史的见证,清真寺产生和发展的历史,无疑也是伊斯兰教兴起和发展的真实历史写照。本文试从伊斯兰教的兴起开始,对伊斯兰教早期清真寺建筑的沿革、建筑特征及其功能作一初步的探讨。     

国内外清真寺社会功能研究现状

清真寺作为伊斯兰文化的有形载体,在穆斯林的物质和精神生活中具有举足轻重的影响.本文考察了国内外清真寺社会功能研究的现状,并对相关的中、阿、英文文献进行了梳理.清真寺社会功能研究目前还处于起步阶段.研究清真寺的社会功能,深入解析伊斯兰社会宗教生活、社会生活的核心要素,对于推动中国的阿拉伯学、伊斯兰学和中东学的学科建设具有重要的意义.对中东清真寺社会功能的研究旨在深化对伊斯兰文明的理解,这也正是与伊斯兰文明进行对话的必要前提.     

国内外清真寺社会功能研究现状

清真寺作为伊斯兰文化的有形载体,在穆斯林的物质和精神生活中具有举足轻重的影响。本文考察了国内外清真寺社会功能研究的现状,并对相关的中、阿、英文文献进行了梳理。清真寺社会功能研究目前还处于起步阶段。研究清真寺的社会功能,深入解析伊斯兰社会宗教生活、社会生活的核心要素,对于推动中国的阿拉伯学、伊斯兰学和中东学的学科建设具有重要的意义。对中东清真寺社会功能的研究旨在深化对伊斯兰文明的理解,这也正是与伊斯兰文明进行对话的必要前提。     

从伊斯兰早期的《古兰经》注释学校看清真寺的学术功能

作为伊斯兰教的重要外化象征之一，清真寺具有的诸多功能在推动伊斯兰社会与文化的历史进程中，发挥着不可或缺的作用。它在相当长时期内所承载的学术研究功能，又使其成为伊斯兰文化形成、发展继而体系化的核心场所之一。其中，伊斯兰教黎明时期（公元610-750年）的再传弟子在麦加、麦地那、伊拉克创建的《古兰经》注释学校及其培养的杰出注释学家，就是清真寺学术功能的具体显现。     

认真发掘和保护清真寺碑刻

清真寺在中国大地上的出现,标志着伊斯兰教传入了中国。通过每座清真寺建造的时间、地点、规模,以及筹建人的多寡和社会地位的高下,可以看出伊斯兰教在中国的传播和发展情况。而有关清真寺建造的情况,往往都要记载于它的碑记里。因此,清真寺内的碑刻,不但是研究伊斯兰教的重要资料,也是研究信仰伊斯兰教的各民族的历史、文化的重要资料。例如西安的《创建清真寺碑记》,吴鉴所作的泉州     

清真寺的社会价值

清真寺是伊斯兰文化的一个缩影,研究分析清真寺的社会价值有助于加深我们对伊斯兰文化的认识和了解。本文试从以下几个方面浅述清真寺的社会价值。一是它的美学价值。伊斯兰文化中的建筑艺术以其独特的风格在世界建筑艺术之林独树一帜。清真寺集全世界信仰伊斯兰教的各民族建筑艺术精华于一体,是伊斯兰文化中建筑艺术的结晶,它反映了穆斯林建筑师巧夺天工的建筑技艺及其独特的审美心理。     

全球化背景下的清真寺功能评估

提供宗教礼拜场所是清真寺的基本功能,内含“六大信仰”的宣传和“五大功修”的实践,在不断协调人神关系中凸现清真寺传播与实践伊斯兰神学精神的实质,并派生出基本建筑元素“变与不变”的发展规律;清真寺还具有教育、科研、慈善、司法、外交、社区服务等一系列衍生功能,渗透着伊斯兰“世俗关切”的情怀,解决了人与人之间的关系;功能发生变异又折射出清真寺在宗教与政治夹缝中生存的尴尬境遇,“涉寺事件”就是“各种权力精英”依赖圣寺、名寺的象征资源优势来达到“政治动员”目的结果,背离了伊斯兰的和平本质与清真寺的禁武精神;在全球化背景下对清真寺功能作客观评估,也是对全球治理中“伊斯兰因素”作深入思考：清真寺功能衍变将对全球文明对话的理论与实践产生深远影响、清真寺的变异功能仍会以“涉寺事件”的方式加大解决阿拉伯一伊斯兰问题的难度、清真寺伊玛目能否坚守“和平与禁武”的基本精神也会对国家和地区的非传统安全产生一定的影响、清真寺的衍生功能已在解决美欧穆斯林移民问题的具体实践中发挥了特殊而积极的作用。     

埃及爱资哈尔清真寺浅析

在伊斯兰教发展的历史长河中,埃及爱资哈尔清真寺是穆斯林做礼拜的地方,是探寻伊斯兰学问的场所,是传播伊斯兰文化的中心。因此,爱资哈尔清真寺的作用不仅表现在宗教方面,也表现在教育和社会方面。爱资哈尔清真寺是伊斯兰文化的一个特殊缩影,研究分析其社会价值有助于我们加深对伊斯兰文化的认识和了解。     

‘Is it a mosque?’ The Islamization of space explored through residents’ everyday ‘discursive assemblages’

This article examines the Islamization of suburban space in southeast England. Its microgeographies of racialization challenge binary either/or logic, favoured by ‘mosque conflict’ approaches and instead demonstrate how residents’ negotiations are channelled through everyday both/and logic rooted in multiplicity and indeterminacy. A key element in negotiations is the ‘sometimes quality’ of the ‘Islamic Centre’ that allows it to be both a ‘mosque’ and ‘not-a-mosque’. Moreover, each of the differently positioned residents shows uneven discursive capacities for identity, belonging and community in relation to the Islamization of suburban space, and each is afforded differential empowerment and capabilities under social discourses of ‘multiculturalism’ and ‘tolerance’. In examining these microgeographies of racialization, this paper also extends representational accounts of lived experiences surrounding the Islamization of space by attending to affect, emotion and materiality. To do so, the notion of ‘discursive assemblage’ is developed.     

阿克萨清真寺宗教和政治功能解读

作为伊斯兰世界的第三大圣寺，阿克萨清真寺有着重要的宗教和政治功能，是伊斯兰宗教建筑和伊斯兰教的象征。对巴勒斯坦来说，它是国家的象征、主权的象征，也是其民族团结的象征；对以色列来说，阿克萨清真寺旁的“西墙”遗址是犹太民族信仰和民族精神的集中体现。正是由于阿克萨具有如此重要的社会功能，导致阿以之间围绕耶路撒冷老城的争夺异常激烈，并使之成为阿以和平进程中的一个“死结”。     

The Islamic Soccer League in Israel: Setting Moral Boundaries by Taming the Wild

This article strives to use the institutional and discursive strategies employed by the Islamic Movement in Israel in the soccer sphere to illustrate wider theoretical arguments about setting boundaries of inclusion and exclusion in the public sphere. The Islamic Movement uses an isolationist strategy, by creating the independent Islamic Soccer League. In contrast, social agents who strive to promote integration in Israeli society or, alternatively, Arab-Palestinian national pride encourage the involvement of Arab teams and players in the Israeli Football Association. The article argues that the isolationist strategy is inherent in the attempts of a religious movement to articulate a definition of collective identity that is based on a sacred moral code. Then, relying mainly on the contents of the sports sections of the Islamic press, the article analyzes the inevitable tensions stemming from the use of an institution with a strong secular orientation for the purpose of reproducing religious identity.     

Between universalism and particularism: the historical bases of Muslim communal,national, and global identities

In recent decades there has been an extraordinary flourishing of transnational and global Islamic movements. Most of these are religious reform and missionary movements; some are political networks working to form Islamic states. Yet on closer examination we find that universalistic Islamic movements are almost always embedded in national state and parochial settings. Muslim, and national, ethnic, tribal and local identities blend together. This blending of universalistic and particularistic affiliations has deep‐rooted precedents in Islamic history. The original Muslim community of Medina represented a monotheistic vision encadred in a community of clans. The universal empire of the Caliphate gave rise to schools, brotherhoods, and sectarian communities. Sufi reform teachings of the late seventeenth to the twentieth century defined Islamo‐tribal movements. In the twentieth century universalistic Islamic reformism inspired nationalism and anti‐colonialism. The paper concludes with some comments on the mechanisms by which historical and cultural precedents are carried into modern times.     

What’s the matter with being Indonesian? A social representation approach to unravelling Indonesian national identity / ¿Qué significa ser indonesio? Una perspectiva de la representación social para desentrañar la identidad nacional indonesia

Due to its diverse nature, being an Indonesian is sometimes confusing as it entails overlapping national, ethnic and religious identity. By using a social representation approach, online survey research involving 114 Indonesians was carried out to explore these questions: How do Indonesians negotiate their ethnic, religious and national identity? What identity markers should one possess to claim being an Indonesian? And lastly, who is the nationalist? Research findings suggest that national and ethnic identity as well as ethnic and religious identity were consensual, while the relation between religious and national identity was emancipated. It is also found that being a Muslim and possessing a stronger sense of ethnic identity would increase the likelihood of being a prouder Indonesian, while being a female, living abroad for 5–10 years, being a nationalist Muslim and embracing transnational Islamic movements reduced the probability of having a stronger sense of national identity.     

Debating the Burqa in France: the Antipolitics of Islamic Revival

In 2009 a French national commission was created to issue recommendations against “the burqa” and raise the possibility of a ban on the practice in certain public settings. This paper explores the different normative stakes of politicizing the burqa and the form of Islamic Revival with which it is associated. Recent scholarship has sought to overturn orientalist depictions of Islamic movements but has insisted that bodily ethical practices, such as Muslim women’s veiling, constitute forms of politics. Based on ethnographic research in a women’s mosque community in a poor suburb of Lyon, France, I argue that these women are not engaged in a form of politics but rather, antipolitics, a movement originally conceptualized in the 1970s and 80s as a rejection of politics and a valorization of private life. Three components define their antipolitics: a reconfiguration of the private sphere against an intrusive state, a retreat into a moral community, and emphasis on spiritual conditions and achievement of serenity. In interrogating different meanings of politics and antipolitics, this paper suggests a rethinking of the relationship between “political Islam” and piety movements.     

Memory, community, and opposition to mosques: the case of Badalona

A number of recent studies have examined the sources of conflict surrounding the presence of Muslim minorities in Western contexts. This article builds upon, and challenges, some of the principal findings of this literature through analyzing popular opposition to mosques in Badalona, a historically industrial city in Catalonia where several of the most vigorous anti-mosque campaigns in Spain have occurred. Drawing upon 46 semi-structured interviews and ethnographic observation conducted over a two-year period, I argue that opposition to mosques in Badalona is not reducible to anti-Muslim prejudice or fears of Islamic extremism. Rather, it is rooted in powerful associations drawn between Islam, immigration, and a series of social problems affecting the character of communal life and the quality of cherished public spaces in the city. These associations are expressed through local narratives that emphasize a sharp rupture between a glorified ethnically homogeneous past of community and solidarity, and a troublesome multicultural present fraught with social insecurity and disintegration. I show how the construction of these ??rupture narratives?? has entailed active memory work that minimizes the significance of prior social cleavages and conflicts, and selectively focuses on disjuncture over continuity with the past. I also highlight how these narratives have been reinforced by strong socio-spatial divisions, which have intensified contestations over public space and led to the integration of mosque disputes into broader struggles over social justice and public recognition.