伊斯兰教苏菲派研究及其相关问题

本文在回溯苏菲派基本发展史的同时,一是对苏菲、苏菲派和苏菲主义等作了简单考释,二是就西方学界对苏菲派研究的代表性成果进行了梳理和介绍,三是认为进一步加强对苏菲派研究不仅有助于伊斯兰思想史、伊斯兰哲学史、中国穆斯林文化的研究,而且对文明间的对话与交流、宗教间的了解与互信都有重要的现实意义。     

Pre-modern Globalization and Islamic Networks under Mongol Rule: Some Preliminary Considerations on the Spreading of Sufi Knowledge in Gansu-Qinghai†

Exploring the relationship between globalization and Islam has proved to be a difficult task. The importance of globalization as a force in shaping the modern world has been remarked by scholars and experts of various fields, yet enough is unexplained about the mechanisms and processes of global integration in pre-modern times. The present study is a first attempt at both filling the gaps in the theoretical literature, and casting doubts upon the inherent irreconcilability between globalization and the Islamic world. At first place, the discourse of globalization is historicized: by viewing relevant processes retrospectively, with a prequel to the “age of Mongol conquest” and nomadic expansion across Eurasia (thirteenth and fourteenth centuries); and perspectively, out of the West’s experience of modernity and its normative dominance over non-western societies. The nature of Islamic networks is then examined through the prism of early global exchanges, and the eastward transfer of Sufi knowledge understood as the result of strengthening connections between networks. The role of Sufism as one of the determining forces of change is further analysed, with special attention paid to the continuities and ruptures in the development of Sufi brotherhoods and Islamization of northwestern China (Gansu-Qinghai region) through the Yuan, Ming and Qing dynasties.     

额什丁家族史论

考察 14世纪以后的苏非派 ,不应忽视额什丁家族的重要作用。这一家族并不是中亚显赫的家族 ,但在特定时期登上了历史的舞台 ,并且其家族首领扮演了较为特别的角色。同时 ,他们和上层统治者有着千丝万缕的联系。这似乎是一种历史的偶然性或者是巧合 ,但仔细探究当时的历史背景 ,不难看出宗教和政治自身需要的内在互动以及或明或暗的结合 ,完成了家族的双重“使命” ,也为一个王朝的灭亡埋下了伏笔     

West African Islam in Colonial and Antebellum South Carolina

Over the last 20 years, scholars have begun to critically investigate the historical presence of enslaved African Muslims in the Americas, including the United States. Studies are typically broad in scope. Meanwhile, the vast body of scholarship on American slavery produced by non-Islamicists has generally disregarded or overlooked the retention of Muslim practices or beliefs among slaves. This study examines the presence of West African Muslims in colonial and antebellum South Carolina, particularly among the rice plantations in the coastal regions of the state, part of the Gullah-Geechee Corridor. At the same time, it looks at these Muslim slaves in the distinctive historical context of West African Islam, specifically Malikite Sunnism and Sufism. In doing so, this study further documents the significant Muslim presence in colonial and antebellum America, specifically South Carolina, while arguing for the need to re-examine prevailing conclusions about the origins of distinctive Gullah cultural practices and beliefs, such as the “Ring Shout” ritual once performed in Praise Houses.     

中亚“苏非主义”的特征初探

中亚“苏非主义”不仅具有伊斯兰教本身的特点,而且具有浓厚的地方特色。文章从“苏非主义”的产生、发展和传播入手,对中亚地区“苏非主义”与当地的政治、文化、历史风俗相互渗透、糅合的基本特征做了简要的分析。     

《古筛勒苏菲论集》述评

伊斯兰苏菲的原始面目,历来众说纷纭。无论如何,我们需要回到苏菲原典中去,回到真实的苏菲记载中去,否则,我们永远只能雾里看花。《古筛勒苏菲论集》是一本公允记载伊斯兰早期苏菲特征的书,它真实地记载了苏菲最初的、本质的面貌,但这本书并没有得到研究苏菲与指责苏菲的人士应有的重视。笔者不揣冒昧,对该书的大致内容作出述评,以期引起学界对该书的重视。     

中国伊斯兰教教派门宦研究综述

中国伊斯兰教教派门宦研究是宗教学、民族学、回族学等学科的重要研究领域。相关研究自民国发端至改革开放之后兴起,历经20世纪90年代至21世纪后进入全面发展时期,已有众多研究成果问世。对既存研究进行梳理和总结,不仅有助于了解中国伊斯兰教教派门宦研究现状及存在的问题,而且对于进一步开展中国伊斯兰教教派门宦研究具有借鉴意义和启示意义。     

Burger Jihad: Fatal Attractions at a Sufi Lodge in Pakistan

Based on a number of “burger episodes” during 10 days of itikaf at a Sufi lodge in Pakistan, this article discusses the difficulties of religious self-cultivation among young Muslim pilgrims from Denmark. The focus on food and eating is not only used to discuss how religious brotherhoods and spiritual kinship are created and maintained, but also becomes a prism to discuss emic conceptualizations of the nafs, the lower self, as well as how the jihad of dedicated Sufi Muslims is tested by fatal attractions of various kinds—in this case, in the guise of tasty burgers.     

Muslims Opposing Violent Radicalism and Extremism: Strategies of Swedish Sufi Communities

Europe has seen the development of a new research agenda in response to Islamist terror attacks of recent years. Researchers are not only trying to solve the “radicalization puzzle” in order to understand the reasons why young Muslims in Western countries are attracted to extremism, but they are also making proposals for de-radicalizing extremists and creating relationships of trust with Muslim communities. Directly or indirectly, Europe’s Muslim minorities are the objects of the interventions and preventive work under discussion. This study suggests an alternative approach. Rather than regarding Muslims in Europe as more or less passive objects of various anti-extremism interventions, it directs attention toward the strategies developed by European Muslims themselves in fighting Islamist extremism. Using qualitative interviews with leaders of five Sufi communities in Sweden, the study examines a series of strategies for meeting the challenges posed by extremists.     

汉语语境中的文化表述与中伊哲学的交流--论《勒瓦一合》和《真境昭微》的中伊哲学思想的融通

刘智作为明末清初的著名汉文译著家,他的翻译、介绍和著述充满了时代的创新性、开创性.刘智译著中哲学思想的丰富来源于他对伊斯兰哲学和思想的深刻学习和理解,更得益于他对中国传统哲学的悉心了解和系统掌握.其中,刘智对伊斯兰教哲学史上著名的哲学家、思想家和诗人阿布德·热哈曼·贾米(Abd al-Rahman Jami,伊历817-898年,1414-1492)的<勒瓦一合>(Lawa'ih)的译介,以<真境昭微>而著名,并反映了刘智译介过程中的创造性特征.<真境昭微>既忠实于原著,又以中国穆斯林的聪明才智超越了原文的文本,进行了汉语语境中的创造性表述和中国哲学范畴的恰当转化,从而以汉语的话语更直观地体现了伊斯兰哲学,特别是伊斯兰苏非哲学思想中"存在统一论"思想,以及苏非追求和实践自我超越和心灵升华的理想境界.在中国伊斯兰哲学、伊斯兰思想史上具有重要的理论价值和现实意义,也更好地体现了伊斯兰哲学和中国哲学的交流和融通,是人类智慧和思想间相互学习、理解、交流和对话的一幅历史风景画.     

Back to the future: religious mobility among Danish Pakistani Sufi Muslims

ABSTRACT

Pakistani migrant families in Denmark are embedded in a transnational social field, one that stretches between the rural villages in Punjab that they left behind in the 1960s and 1970s, and their new home in greater Copenhagen. However, the upcoming generation, born and raised in Denmark, often has an ambivalent relationship with the homeland of their parents. Based on ethnographic fieldwork in the Sufi tariqa(order, path) called Naqshbandi Mujaddidi Saifi, this article explores how the ritual of ‘zikr Allah’ (the commemoration of God) provides an opportunity for the Copenhagen Saifis to cultivate new connections with Pakistan, beyond the kinship networks and the family village of origin. The ritual is significant for their aspiration to become pious Muslims. In this process, Pakistan comes to be ascribed with new meanings. Whereas the parents’ generation associated Pakistan with family and kin, property, houses, and power connected to the village of origin, these pious Saifis begin to associate Pakistan with spirituality, purity, and love for their shaykh in particular and the Sufi tariqa in general.     

从珈百列圣训看伊斯兰学科体系的主干内涵

圣训与伊斯兰学科体系关系的研究在汉语文献中是一个空白领域,学界几乎没有涉及此问题.本文以珈百列圣训中阐明的"伊斯兰"、"伊玛尼"和"伊哈萨尼"三个伊斯兰教的内在向度以及伊斯兰教的历史观为切入点,揭示了伊斯兰教学科体系中的三大主干学科"菲格海"法学、"凯拉姆"教义学和"泰算悟夫"苏菲行知的内在关系,从而得出结论:伊斯兰学科体系的主干内涵就是珈百列圣训在伊斯兰教学科发展过程中的自然延伸,是伊斯兰教学科体系发展的必然结果.     

Modes of incorporation: a conceptual and empirical critique

Entering the debate over segmented assimilation, this paper seeks to refocus discussion on a core, but neglected claim: that inter-group disparities among immigrant offspring derive from differences in a contextual feature shared by immigrant and immigrant descendants: a nationality's mode of incorporation. The paper engages in both theoretical and empirical assessment. We critically examine the concept of mode of incorporation, demonstrating that its operational implications have not been correctly understood; consequently, the core hypothesis has never been appropriately tested. The second part of the paper implements those tests, making use of the Children of Immigrants Longitudinal Survey. We do so by using nationality as a proxy for mode of incorporation, systematically contrasting more advantaged against less advantaged nationalities. We show: (a) that tests systematically varying modes classified as more or less advantageous yield inconsistent outcomes; (b) that positive or negative modes of incorporation are associated with few long-lasting effects; (c) that differences in governmental reception are particularly unlikely to be associated with interethnic disparities; and (d) that compared to theoretically relevant nationalities, neither Mexicans, a nationality assigned to a negative mode of incorporation, nor pre-Mariel Cubans, a nationality assigned to positive mode of incorporation, prove distinctive.     

法拉比哲学思想简介

法拉比在阿拉伯伊斯兰哲学史上占有显著地位 ,被称为“第二导师”(“哲学亚师”)。他在学习、继承希腊哲学家各种学术观点基础上 ,以折衷主义或调和的方式 ,对各种哲学问题提出了自己的见解和观点 ,创立了完整的哲学体系 ,为后来的阿拉伯伊斯兰哲学的进一步发展 ,打下了坚实良好的基础     

Cultivating Hustlers: The Agrarian Ethos of Soninke Migration

Sedentariness has been disregarded in migration studies. Although recent scholarship pays greater heed to immobility, the latter is often narrowly conceptualised as the exact opposite of mobility. This article attempts to overcome such dichotomies by focusing on agrarian life and activities in one of the most migratory rural contexts in West Africa, namely the Soninke villages of the Upper Gambia River valley. It shows how young men—normally the most mobile group in Soninke society—are trained to embody an agrarian ethos in order for them to be able to pursue not only agricultural livelihoods but also migratory ones. Physical, social and moral virtues cultivated in farm fields are thought to make the young man fit and adaptable to life and work abroad. The article further suggests that this agrarian ethos is reproduced through migratory dynamics, such as the integration of West African migrants as unqualified labourers in the stratified labour market of Europe and North America. As a synthesis or symbiosis between mobile and immobile cultural practices, the Soninke agrarian ethos provides us with ways of rethinking the relation between migration and sedentariness, thus bridging the dichotomy between the two.     

The Turkish Connection: Neo-Ottoman Influence in Post-Dayton Bosnia

Bosnia has been defined by its perpetual state of transition—politically, culturally, and socially—since it seceded from Yugoslavia in 1992. The country's Balkan geography renders it both East and West, and its cultural affinities straddle the two poles as well. Hence, the country is in perpetual liminality, tugged by the influences of both Western and Eastern nations and organizations. This has particularly been true for the Bosniak population, a group that has received support from various Muslim-majority nations and organizations. Prominent among those influences is Turkey, which resonates with Bosniaks because their history and identity are intertwined with the Turkish Ottoman past. The emergence of Neo-Ottomanism links Bosnia to Turkey's past and future; this phenomenon is paving the way for a Bosnia that is increasingly being defined by its slight Muslim-majority population and culture. In “The Turkish Connection: Neo-Ottoman Influence in Post-Dayton Bosnia,” I situate contemporary Bosnian cultural products, including film and literature, as responses or interactions with Neo-Ottoman modes that seek to (re)imagine the Balkans and specifically Bosnia, through the lens of the “golden age” of sixteenth-century Ottoman Empire.     

试论苏非主义与经堂教育的关系及其流变

中国伊斯兰教经堂教育在近五百年的发展历程中,既保持了伊斯兰文化的元典性和中国气派,也显示了伊斯兰教苏非主义思想的深刻影响,在课程设置、教育目的、道德修养、为人师表等多方面,都深深地打上了伊斯兰教苏非主义的印痕.这一鲜明的历史特征,进一步展现了中国伊斯兰教经堂教育的复杂性和丰富性.     

Identity,difference and community in Southern Irish Protestantism: The Protestants of West Cork

This article looks at how the Protestants of West Cork came to terms with Irish independence, and how they have responded to the major social and political changes of the past decades. West Cork Protestants are geographically peripheral to the Southern Protestant population as a whole, and have a weaker socio-economic profile. They live in an area that saw some of the fiercest fighting and worst atrocities in the war of independence and civil war. Their experience throws considerable light on issues of whether Protestants were a privileged or oppressed minority, and whether and how they integrated into the new state. Extensive in-depth interviews are used to show how West Cork Protestants reconstructed their identity, defined their differences from Catholics and maintained community in the years since independence.     

跨国民族问题与我国的西部大开发

中国是一个跨国民族众多的国家,绝大多数跨国民族分布在西部地区。而西部地区又恰恰是我国的边防屏障,其安定关系到整个国家安全。时值西部大开发之际,正确认识和处理中国西部存在的跨国民族问题,无疑成为了当前研究的重要课题之一,是顺利实施西部大开发战略的重要问题所在。