闪电穿过云层:伊兹·阿尔-丁·阿尔-卡桑和现代中东的形成

IF 1.2 3区 社会学 Q1 AREA STUDIES Journal of Palestine Studies Pub Date : 2022-01-02 DOI:10.1080/0377919X.2021.2013032
A. Halabi
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Based on extensive archival research, as well as memoirs, newspapers, and interviews, this study challenges conventional works that treat the events of alQassam’s life as a prologue to his martyrdom in 1935. These works reduce the Syrian-born scholar’s life to simplistic characterizations, such as “anti-colonial,” “Palestinian nationalist,” “jihadist,” and “Salafi.” Citing Ted Swedenburg’s study on early biographies of al-Qassam,* Sanagan explains, “There has been no hegemonic ‘national’ interpretation of al-Qassam imprinted on the minds of Palestinians.” As a result, al-Qassam has become “a sort of nationalist tabula rasa,” subject to the many claims over his memory and legacy by different Palestinian groups and writers (p. 3). As a result, Sanagan produces a social biography of al-Qassam in this lucidly written work accessible to a wide range of audiences. He contextualizes al-Qassam’s life story in the larger sociohistorical environment of the late-Ottoman and post–World War I Arab East (mashriq). A social biography, as Sanagan demonstrates, is “dialectic”—it reveals how the environment shaped the life of a single individual, just as it explains that environment through the lens of an individual (p. 6). The first three chapters explore al-Qassam’s life before arriving in Palestine in 1921. He grew up in Jabla, Syria (120 miles southwest of Aleppo), where his family was active in the Qadiri Sufi order. Al-Qassam favored the Naqshbandiyya Sufi order’s understanding of “sober” mysticism grounded in strict adherence to the sharia. Later, that Sufism was mixed with a Salafism that he encountered while studying at al-Azhar University in Cairo. Sanagan avoids debates about al-Qassam as either a “Salafi” or a “Sufi,” demonstrating how both these religious ideals shaped how he understood proper Islamic practice and Islam’s relevance to the larger umma. These beliefs inspired him to assemble fighters to defend Libya against Italian occupation and take up arms against the French in Syria after World War I. After eluding a French death sentence, al-Qassam found refuge in Haifa, the topic of the following five chapters. In Haifa, al-Qassam cultivated a relationship with the city’s swelling labor force that had been pushed out of their surrounding villages because of global capitalism, British colonialism, and Zionist expansion. 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引用次数: 0

摘要

甚至在Shaykh‘Izz al-Din al-Qassam下葬之前,就已经有几个团体声称他是自己的。他们将他的尸体挂在伊拉克国旗上,将他的同伴的尸体挂在其他独立阿拉伯国家的国旗上。尽管al-Qassam(生于1883年)在近一个世纪前的1935年11月去世,但自那以后,一系列不同的团体(如果不是反对的话)盗用了他的形象和记忆。在哈马斯以他的名字命名一个旅,起义公报唤起了他的遗产之前,左翼团体已经将他誉为“阿拉伯人切·格瓦拉”。马克·萨纳根对这位标志性人物的精湛研究解决了对他遗产的这些相互矛盾和有争议的解释。基于广泛的档案研究,以及回忆录、报纸和采访,这项研究挑战了传统的作品,这些作品将阿尔卡萨姆的生活事件视为他1935年殉难的序幕。这些作品将这位叙利亚出生的学者的生活简化为简单化的描述,如“反殖民”、“巴勒斯坦民族主义者”、“圣战者”和“萨拉菲”。萨纳根引用泰德·斯维登堡对卡萨姆早期传记的研究解释道,“巴勒斯坦人的脑海中没有对卡萨姆的霸权‘民族’解读。”因此,al-Qassam已经成为“一种民族主义的白板”,不同的巴勒斯坦团体和作家对他的记忆和遗产提出了许多要求(第3页)。因此,萨纳甘在这部文字清晰的作品中为卡萨姆制作了一本社会传记,广泛的观众可以阅读。他将卡萨姆的人生故事置于奥斯曼帝国晚期和第一次世界大战后阿拉伯东部(mashriq)更大的社会历史环境中。正如萨纳根所证明的那样,一本社会传记是“辩证法”的——它揭示了环境如何塑造了一个个体的生活,就像它通过个体的视角来解释环境一样(第6页)。前三章探讨了al-Qassam在1921年抵达巴勒斯坦之前的生活。他在叙利亚的贾布拉(阿勒颇西南120英里)长大,他的家人在那里活跃于Qadiri Sufi教团。Al-Qassam支持Naqshbandiyya苏菲教团对“清醒”神秘主义的理解,这种理解建立在严格遵守伊斯兰教法的基础上。后来,苏菲主义与萨拉菲主义混合在一起,萨拉菲主义是他在开罗爱资哈尔大学学习时遇到的。萨纳甘避免了关于卡萨姆是“萨拉菲派”还是“苏菲派”的争论,这表明了这两种宗教理想如何塑造了他如何理解正确的伊斯兰实践以及伊斯兰教与更大的乌玛的相关性。这些信念激励他在第一次世界大战后集结战士保卫利比亚,抵抗意大利的占领,并在叙利亚拿起武器对抗法国人。在躲过法国的死刑判决后,卡萨姆在海法避难,这是以下五章的主题。在海法,卡萨姆与该市日益壮大的劳动力建立了关系,由于全球资本主义、英国殖民主义和犹太复国主义扩张,这些劳动力被赶出了周围的村庄。远离巴勒斯坦传统文化的影响
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Lightning through the Clouds: ‘Izz al-Din al-Qassam and the Making of the Modern Middle East
Even before Shaykh ‘Izz al-Din al-Qassam was buried, several groups had already claimed him as their own. They draped his corpse in the Iraqi flag and those of his companions in the flags of other independent Arab states. Although al-Qassam (b. 1883) died nearly a century ago in November 1935, an array of different, if not opposing, groups have since appropriated his image and memory. Before Hamas named a brigade in his honor and intifada communiqués evoked his legacy, leftist groups had already hailed him as an “Arab Che Guevara.” Mark Sanagan’s masterful study of this iconic figure tackles these conflicting and contested interpretations of his legacy. Based on extensive archival research, as well as memoirs, newspapers, and interviews, this study challenges conventional works that treat the events of alQassam’s life as a prologue to his martyrdom in 1935. These works reduce the Syrian-born scholar’s life to simplistic characterizations, such as “anti-colonial,” “Palestinian nationalist,” “jihadist,” and “Salafi.” Citing Ted Swedenburg’s study on early biographies of al-Qassam,* Sanagan explains, “There has been no hegemonic ‘national’ interpretation of al-Qassam imprinted on the minds of Palestinians.” As a result, al-Qassam has become “a sort of nationalist tabula rasa,” subject to the many claims over his memory and legacy by different Palestinian groups and writers (p. 3). As a result, Sanagan produces a social biography of al-Qassam in this lucidly written work accessible to a wide range of audiences. He contextualizes al-Qassam’s life story in the larger sociohistorical environment of the late-Ottoman and post–World War I Arab East (mashriq). A social biography, as Sanagan demonstrates, is “dialectic”—it reveals how the environment shaped the life of a single individual, just as it explains that environment through the lens of an individual (p. 6). The first three chapters explore al-Qassam’s life before arriving in Palestine in 1921. He grew up in Jabla, Syria (120 miles southwest of Aleppo), where his family was active in the Qadiri Sufi order. Al-Qassam favored the Naqshbandiyya Sufi order’s understanding of “sober” mysticism grounded in strict adherence to the sharia. Later, that Sufism was mixed with a Salafism that he encountered while studying at al-Azhar University in Cairo. Sanagan avoids debates about al-Qassam as either a “Salafi” or a “Sufi,” demonstrating how both these religious ideals shaped how he understood proper Islamic practice and Islam’s relevance to the larger umma. These beliefs inspired him to assemble fighters to defend Libya against Italian occupation and take up arms against the French in Syria after World War I. After eluding a French death sentence, al-Qassam found refuge in Haifa, the topic of the following five chapters. In Haifa, al-Qassam cultivated a relationship with the city’s swelling labor force that had been pushed out of their surrounding villages because of global capitalism, British colonialism, and Zionist expansion. Distant from the influence of Palestine’s traditional
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期刊介绍: The Journal of Palestine Studies, the only North American journal devoted exclusively to Palestinian affairs and the Arab-Israeli conflict, brings you timely and comprehensive information on the region"s political, religious, and cultural concerns. Inside you"ll find: •Feature articles •Interviews •Book reviews •Quarterly updates on conflict and diplomacy •A settlement monitor •Detailed chronologies •Documents and source material •Bibliography of periodical literature
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