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[Part III. Introduction] [第 III 部分.导言]
Pub Date : 2020-03-03 DOI: 10.2307/j.ctvp2n3s6.12
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引用次数: 0
[Part II. Introduction] [第二部分.导言]
Pub Date : 2020-03-03 DOI: 10.2307/j.ctvp2n3s6.7
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引用次数: 0
Muslim Cosmopolitanism 穆斯林世界主义
Pub Date : 2016-11-18 DOI: 10.3366/edinburgh/9781474408882.001.0001
Khairudin Aljunied
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引用次数: 22
[Part III. Introduction] (第三部分。介绍)
Pub Date : 2016-02-01 DOI: 10.1093/acprof:oso/9780199913619.003.0017
O. Mayseless
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引用次数: 0
The Future of Islamic Studies 伊斯兰研究的未来
Pub Date : 2014-10-18 DOI: 10.1215/9781478012825-032
R. Schulze
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引用次数: 4
[Part II. Introduction] (第二部分。介绍)
Pub Date : 2014-05-15 DOI: 10.5406/j.ctv9b2wjb.10
Veronika Koller
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引用次数: 0
Muslim Engagement with Injustice and Violence 穆斯林参与不公正和暴力
Pub Date : 2013-01-07 DOI: 10.1093/OXFORDHB/9780199759996.013.0006
Bruce B. Lawrence
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引用次数: 3
Sufism and Neo-Sufism 苏菲主义和新苏菲主义
Pub Date : 2010-11-01 DOI: 10.1017/CHOL9780521844437.016
Bruce Lawrence
Overview on Wahhābism, colonialism and Sufi networks Institutional Sufism from the nineteenth century to today can be assessed under three discrete but related rubrics: Sufi Africa, Sufi Asia (including the Middle East) and Sufi America. If this accent is locative, it is also temporal, marking the nineteenth–twentieth and now twenty-first centuries by Sufi developments in particular parts of the globe. Overarching and connecting these subsets is a common theme: Sufism/neo-Sufism intensifies Islamic loyalty, while also distinguishing Sufi from non-Sufi Muslims, by underscoring the unique status of the Prophet Muḥammad. A single question demarcates Sufi from non-Sufi Muslims: is the Prophet Muḥammad alive or dead? For non-Sufi Muslims, the question is itself a mark of heretical intent. Of course, the Prophet is dead, and with his death in seventh-century Arabia there ceased to be any human mediator between the living and the dead. What the Prophet bequeathed to his followers was the Qurʾān and Ḥadīth, sayings that later became codified as Sunna, his own model of exemplary conduct. Sunna complemented, even as it amplified, the Qurʾān. Together the Qurʾān and the Sunna have been interpreted by the ʿulamāʾ . There is no authority in Islam apart from the books and the learned custodians of the books. To the extent that the Prophet lives, it is through his legacy in books, preserved and mediated by the ʿulamāʾ .
从19世纪到今天的苏菲主义制度可以用三个独立但相关的标准来评估:非洲苏菲派、亚洲苏菲派(包括中东)和美国苏菲派。如果这种口音是地域性的,那么它也是时代性的,标志着19 - 20世纪和现在的21世纪苏菲派在全球特定地区的发展。贯穿并连接这些分支的是一个共同的主题:苏菲主义/新苏菲主义加强了伊斯兰的忠诚,同时也通过强调先知Muḥammad的独特地位来区分苏菲派和非苏菲派穆斯林。一个简单的问题区分了苏菲派和非苏菲派穆斯林:先知Muḥammad是活着还是死了?对于非苏菲派穆斯林来说,这个问题本身就是异端意图的标志。当然,先知已经死了,随着他在七世纪的阿拉伯半岛的去世,在生者和死者之间不再有任何人类调解人。先知留给他的追随者的是古兰经ān和Ḥadīth,这些语录后来被编纂成圣训,是他自己的行为典范。Sunna补充,甚至是放大了古兰经ān。古兰经ān和圣训一起被《古兰经》解释。在伊斯兰教中,除了经书和经书的博学的保管者之外,没有任何权威。在某种程度上,先知的生活,是通过他的遗产的书,保存和调解的《古兰经》。
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引用次数: 0
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The Bruce B. Lawrence Reader
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