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Ghanaian Muslims in Search of a Representative Institution: The Legacy of Sheik Osman Nuhu Sharubutu and Future Prospects 加纳穆斯林寻求一个有代表性的机构:谢赫奥斯曼·努胡·沙鲁布图的遗产和未来展望
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2023-04-03 DOI: 10.1080/09596410.2023.2214019
Emmanuel Kwame Tettey
ABSTRACT Often, interreligious and political engagements by religious communities are hampered by internal disunity. This article examines efforts by the Ghanaian Muslim community to establish umbrella bodies to facilitate religious and socio-political engagement on behalf of the national umma. Focus is given to the inter-sectarian Office of the National Chief Imam (ONCI) and the role of the National Chief Imam, Sheik Osman Nuhu Sharubutu. The article first sets out the nature of fragmentation within the Muslim community and the religion– state relational context that inspires the establishment of such multiple bridge-building and advocacy groups. Whereas rapid failure was a prominent feature of previous Muslim councils, the Sheik Sharubutu led ONCI has been relatively successful at mediating intra– and inter-religious dialogue as well as socio- political engagement of Ghanaian Muslims for over three decades since 1989. Whilst highlighting the legacies and success factors of Sheik Sharubutu in this regard, the article also critiques the institutional weaknesses of the ONCI and discusses the feasibility of adopting for the ONCI the structures of a Christian ecumenical body as proposed by some of the Muslim leaders interviewed. The discussion is then broadened to generally examine some essentials for an effective Islamic umbrella body.
宗教团体的宗教间和政治交往往往受到内部不团结的阻碍。本文考察了加纳穆斯林社区建立伞形机构的努力,以促进代表国家乌玛的宗教和社会政治参与。重点是国家首席伊玛目教派间办公室和国家首席伊玛目谢赫奥斯曼·努胡·沙鲁布图的作用。本文首先阐述了穆斯林社区内部分裂的本质,以及激发建立这种多重桥梁和倡导团体的宗教-国家关系背景。快速失败是以往穆斯林委员会的一个突出特点,但自1989年以来的30多年里,由谢赫·沙鲁布图领导的ONCI在调解加纳穆斯林的宗教内部和宗教间对话以及社会政治参与方面相对成功。在强调Sheik Sharubutu在这方面的遗产和成功因素的同时,文章也批评了ONCI的体制弱点,并讨论了ONCI采用一些接受采访的穆斯林领导人所提议的基督教合一机构结构的可行性。然后,讨论扩大到一般检查一个有效的伊斯兰伞体的一些要素。
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引用次数: 0
Rebellious Wives, Neglectful Husbands: Controversies in Modern Qur’anic Commentaries 叛逆的妻子,疏忽的丈夫:现代古兰经注释中的争论
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2023-04-03 DOI: 10.1080/09596410.2023.2217623
Natana J. DeLong‐Bas
larities between Sabri’s concept of ḥukm al-Islām and Qutb’s concept of ḥākimiyya, Hammond (235–7) argues that Qutb was more likely to have been influenced by Sabri than by others (such as, e.g., the German political philosopher Carl Schmitt, as Khaled Abou el-Fadl has argued). However, the book presents no evidence that Sabri had a direct influence on Qutb; there is no evidence, for example, of Qutb citing any of Sabri’s works, let alone embracing his concepts, apart from the fact that both ‘attended same salons’ in Cairo, and some of Sabri’s publications were supported by al-Banna (236). The evidence presented for Mustafa Sabri’s influence on Sayyid Qutb is not persuasive. Second, some chapters devote disproportionately little space to discussion of the views of the three chosen intellectuals. For example, while Chapter 5 promises to discuss the views of Akif, Sabri and Kevseri regarding the modern nation-state, it is in fact less about them and more about the origins of the political Islamist movement in Egypt. Third, while the last chapter discusses modern Islamic though in Turkey, and specifically how Said Nursi’s views and followers influenced republican Islam and the trajectory of Islamism, Hammond fails to discuss whether and how students and followers of Akif, Sabri and Kevseri such as Ali Ulvi Kurucu, Mehmet Ihsan Efendi and Mustafa Runyun, amongst others, may have influenced present-day Islamic thinking. Overall, Late Ottoman Origins of Modern Islamic Though offers a refreshing analysis of the views of Mehmet Akif Ersoy, Mustafa Sabri and Zahid Kevseri, who have indeed been ‘largely erased via disciplinary conventions’ (265) but who play a significant part in broader Islamic intellectual history with their influential anti-modernist and anti-Salafist views. This is a must read for those interested in modern Islamic thought.
在萨布里的ḥukm al-Islām概念和库特布的ḥākimiyya概念之间的差异,哈蒙德(235-7)认为库特布更有可能受到萨布里的影响,而不是受到其他人的影响(例如,如哈立德·阿布·法德尔所认为的德国政治哲学家卡尔·施密特)。然而,这本书没有提出证据表明萨布里对库特有直接的影响;例如,没有证据表明库特布引用了萨布里的任何作品,更不用说接受他的概念了,除了两人在开罗“参加同一个沙龙”,以及萨布里的一些出版物得到了al-Banna的支持(236)。穆斯塔法·萨布里影响赛义德·库特布的证据并不具有说服力。其次,有些章节对三位被选中的知识分子的观点的讨论篇幅少得不成比例。例如,虽然第5章承诺讨论Akif、Sabri和Kevseri对现代民族国家的看法,但实际上并没有涉及到他们,而是更多地讨论了埃及政治伊斯兰运动的起源。第三,虽然最后一章讨论了土耳其的现代伊斯兰教,特别是赛义德·努尔西的观点和追随者如何影响了伊斯兰共和国的伊斯兰教和伊斯兰主义的轨迹,但哈蒙没有讨论Akif、Sabri和Kevseri的学生和追随者,如Ali Ulvi Kurucu、Mehmet Ihsan Efendi和Mustafa Runyun等人是否以及如何影响了当今的伊斯兰思想。总的来说,《现代伊斯兰教的奥斯曼帝国后期起源》对穆罕默德·阿基夫·埃尔索伊、穆斯塔法·萨布里和扎希德·克夫塞里的观点进行了令人耳目一新的分析,他们确实“在很大程度上被学科惯例抹去了”(265),但他们以其有影响力的反现代主义和反萨拉菲斯特观点在更广泛的伊斯兰思想史上发挥了重要作用。对于那些对现代伊斯兰思想感兴趣的人来说,这是一本必读的书。
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引用次数: 1
Islam in Armenian Literary Culture: Texts, Contexts, Dynamics 亚美尼亚文学文化中的伊斯兰教:文本、语境、动态
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2023-04-03 DOI: 10.1080/09596410.2023.2217624
A. Grant
This book comprises an ambitious survey of how Armenian texts engaged with Islam and Muslims across fourteen centuries, from the emergence of the religion to the present day. This remit includes both engagement with Islam as a religion
这本书包含了一个雄心勃勃的调查亚美尼亚文本如何参与伊斯兰教和穆斯林跨越14个世纪,从宗教的出现到现在。这一职责范围包括与伊斯兰教作为一种宗教的接触
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引用次数: 1
The Eucharist in the Qur’an 《古兰经》中的圣餐
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2023-04-03 DOI: 10.1080/09596410.2023.2246314
Mohsen Goudarzi
ABSTRACT A passage in the Qur’an’s fifth sura (verses 112–15) relates that Jesus’s disciples asked him if God could send them a table or meal (māʾida) from heaven. The precise referent of this story and its significance have been the subject of debate in Qur’an scholarship. This study first argues that Q 5.112–5 refers to the institution of the Eucharist, by showing that worship is a central concern of Q 5 and that this passage is connected to earlier verses of the sura that refer to Christian worship. Second, the study provides a brief discussion of Christian conceptions of the Eucharist and of the prayers recited during this ritual in Late Antiquity, suggesting that the qur’anic account and its surrounding verses address critically three main issues: the affirmation of the Christian creed during the Eucharist, the capacity of this rite to bring about forgiveness and salvation, and the related idea of Christ as the prime mediator between God (the Father) and humanity. This critical engagement with Christian worship seems to be a reaction to Christian criticism of the Believers’ way of worship, which is referenced earlier in the sura.
古兰经第五章(112-15节)的一段话讲述了耶稣的门徒问他神是否能从天上赐给他们一桌饭或一顿饭。这个故事的确切所指及其意义一直是古兰经学者争论的主题。这项研究首先认为,q5.112 - 5指的是圣餐的制度,通过表明崇拜是q5的中心问题,这段话与古兰经早期提到基督教崇拜的经文有关。其次,该研究简要讨论了古代晚期基督教对圣餐礼和祈祷仪式的看法,表明古兰经的记载及其周围的经文主要论述了三个问题:圣餐礼期间对基督教信条的肯定,这一仪式带来宽恕和救赎的能力,以及基督作为上帝(天父)和人类之间主要调解人的相关观点。这种对基督教崇拜的批判似乎是对基督教对信徒崇拜方式的批判的一种反应,这在古兰经的前面提到过。
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引用次数: 0
Hajj to the Heart: Sufi Journeys across the Indian Ocean 朝圣之心:穿越印度洋的苏菲之旅
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2023-04-03 DOI: 10.1080/09596410.2023.2239044
Axel M. Oaks Takacs
mandments by their own efforts (185). Part VI discusses the limits to being and the limits to naming God and contains three chapters. The first (193–202), by Simone Dario Nardella, examines ʿAbd al-Ghanī al-Nābulusī’s explanation of the intellect’s ability to know God in his Al-wujūd al-ḥaqq. Al-Nābulusī, a Sufimaster who died in 1144/1731, highlighted the oneness of being, which shows divine perfections in creation (198). The next chapter (204–20), by Paul Hardy, addresses the theme of naming and silencing. This is fine piece, examining theological, philosophical and mystical thought simultaneously; Hardy succeeds in giving to silence its theological significance as the place ‘where the self is not’ (217), making the claim that the exemplary existence is ‘a road sign that lets the bridge show up silently in the Open’ (218). Conor Cunningham concludes this part with a chapter on Thomas Aquinas’s anthropology (221–42), which focuses on his understanding of the soul. He argues against the impoverished imagination that separates the various realms of the soul, seeing it as a relationship in tension, a marriage of ascent and descent, transcendence and immanence and the body, time and eternity (237–38). Finally, Part VII entitled ‘Futures’, ends the book with a chapter by Michael Kirwan and Ahmad Achtar (243–56), which studies the significance of the interfaith initiative ‘A Common Word between Us and You’ for the Christian and Muslim understanding of humanity. They emphasize the correspondences between Islam and Christianity in the Abrahamic tradition, and its core ideas of one true God and sacrifice. They also draw attention to the different ways in which the two religions treat the human condition: while Christianity emphasizes God’s being ‘within the fray’ and the biblical stories and characters as they go through turmoil and drama, Islam stresses God’s control of events ‘above the fray’, celebrating his beneficent and merciful purposes (255). In sum, this book engages with serious problems of anthropology in Christianity and Islam, especially in what pertains to being and becoming human in relation to God. Beyond theological anthropology, it is also a helpful contribution to a better understanding of religious ethics. Most of the chapters contain refreshing insights and are intended as theological/ philosophical contributions to the field. Thus, this book achieves two goals: it deepens Christian and Muslim thought on theological anthropology, and it explores the possibilities for dialogue between the two religions on man and God. The volume’s thorough historicalanalytic methodology and specialized theological vocabulary make it difficult to read for the general public so it is to be primarily recommended for students and researchers working in religious and Islamic studies.
由他们自己的努力管理(185)。第六部分论述了存在的界限和命名上帝的界限,共分三章。第一篇(193-202年)是西蒙娜·达里奥·纳德拉(Simone Dario Nardella)写的,他在《Al-wujūd al-ḥaqq》中考察了加尼al-Nābulusī对智力认识上帝的能力的解释。Al-Nābulusī,一位死于1144/1731年的sufinist大师,强调了存在的统一性,这表明了创造中的神圣完美(198)。下一章(204-20)由保罗·哈代(Paul Hardy)撰写,探讨了命名和沉默的主题。这是一部优秀的作品,同时考察了神学、哲学和神秘主义思想;哈代成功地赋予沉默作为“自我不在的地方”的神学意义(217),声称模范存在是“一个路标,让桥梁在空旷中无声地出现”(218)。康纳·坎宁安用托马斯·阿奎那人类学(221-42)的一章来总结这一部分,重点是他对灵魂的理解。他反对将灵魂的各个领域分开的贫乏的想象,认为它是一种紧张的关系,一种上升与下降、超越与内在、身体、时间与永恒的婚姻(237-38)。最后,第七部分题为“未来”,以Michael Kirwan和Ahmad Achtar(243-56)的一章作为本书的结尾,这一章研究了跨宗教倡议“我们和你之间的一个共同的词”对基督教和穆斯林理解人类的意义。他们强调伊斯兰教和基督教在亚伯拉罕传统中的一致性,以及其唯一真神和牺牲的核心思想。他们还注意到两种宗教对待人类状况的不同方式:基督教强调上帝在“冲突中”,圣经中的故事和人物经历了动荡和戏剧性,而伊斯兰教强调上帝在“冲突之上”控制事件,庆祝他的仁慈和仁慈的目的(255)。总之,这本书涉及基督教和伊斯兰教中严重的人类学问题,特别是关于与上帝有关的人的存在和成为人的问题。除了神学人类学,它也有助于更好地理解宗教伦理。大多数章节包含令人耳目一新的见解,并打算作为神学/哲学领域的贡献。因此,本书达到了两个目的:一是深化了基督教和穆斯林关于神学人类学的思想,二是探讨了两种宗教在人与神的问题上对话的可能性。该卷的透彻的历史分析方法和专门的神学词汇,使它难以为一般公众阅读,所以它是主要推荐给学生和研究人员在宗教和伊斯兰教研究工作。
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引用次数: 0
Mysticism and Ethics in Islam 伊斯兰教的神秘主义和伦理学
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2023-04-03 DOI: 10.1080/09596410.2023.2216595
Muammer İskenderoğlu
social and natural orders that have allowed billions of humans to survive for millions of years. Although this book does not offer immediate solutions to the ecological crisis, it clearly identifies the economic and political factors that are responsible for it, and helps raise awareness of the disastrous consequences of the current economic model. This book could serve as an excellent textbook for courses in comparative religion or ethics, as it is thoroughly researched and well-structured, and its language and themes are also accessible to readers beyond the academic readership, especially those interested in ecology.
社会和自然秩序让数十亿人得以生存数百万年。虽然这本书没有提供解决生态危机的直接方法,但它清楚地指出了造成生态危机的经济和政治因素,并有助于提高人们对当前经济模式灾难性后果的认识。这本书可以作为比较宗教或伦理学课程的优秀教科书,因为它研究彻底,结构良好,其语言和主题也适合学术读者以外的读者,特别是对生态学感兴趣的读者。
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引用次数: 0
Theological Anthropology in Interreligious Perspective 跨宗教视角下的神学人类学
2区 哲学 Q1 Arts and Humanities Pub Date : 2023-04-03 DOI: 10.1080/09596410.2023.2237293
Abdessamad Belhaj
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引用次数: 0
Handbook of Islamic Sects and Movements 伊斯兰教派和运动手册
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2023-01-02 DOI: 10.1080/09596410.2023.2167679
Sayed Hassan Akhlaq
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引用次数: 0
Solomon and the Ant: The Qur’an in Conversation with the Bible 所罗门与蚂蚁:古兰经与圣经的对话
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2023-01-02 DOI: 10.1080/09596410.2023.2178627
Natana J. DeLong‐Bas
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引用次数: 0
Freedom: Christian and Muslim Perspectives: A Record of the Eighteenth Building Bridges Seminar 自由:基督教和穆斯林的观点:第十八届桥梁建设研讨会记录
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2023-01-02 DOI: 10.1080/09596410.2023.2176024
Sayed Hassan Akhlaq
thorough methodology and clear writing style make the handbook accessible to a broader audience without undermining its scholarly contribution. It will stimulate discussion that will be of interest to those studying and following Islamic sects, Islamic political thought and Islamic movements. The material demonstrates the dynamism and diversity of Islam while largely avoiding oversimplification or essentialism. In addition, the chapters make several contributions to the current literature on secularization, modernism, anti-colonialism and reactionism in current Islam through consideration of their historical background. Upal and Cuzack offer a timely work, and the volume is likely to become the standard primer on the subject. It will serve as a gateway to readers new to the fields of Islamic sects and movements, including militant groups such as ISIS, or to the history of the Sunni and Shi’a traditions, and will appeal to those interested in the variety of influential cultural and political currents in Islam around the world.
全面的方法和清晰的写作风格使这本手册在不损害其学术贡献的情况下为更广泛的读者所接受。它将激发那些研究和追随伊斯兰教派、伊斯兰政治思想和伊斯兰运动的人感兴趣的讨论。这些材料展示了伊斯兰教的活力和多样性,同时在很大程度上避免了过度简化或本质主义。此外,这些章节还通过对其历史背景的考虑,对当前伊斯兰教的世俗化、现代主义、反殖民主义和反动主义的文献做出了一些贡献。Upal和Cuzack提供了一本及时的著作,这本书很可能成为这一主题的标准入门书。这本书将成为初涉伊斯兰教派和运动领域(包括ISIS等激进组织)或逊尼派和什叶派传统历史的读者的入门读物,并将吸引那些对世界各地伊斯兰教各种有影响力的文化和政治潮流感兴趣的读者。
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引用次数: 0
期刊
Islam and Christian-Muslim Relations
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