伊斯兰教和极端主义意识形态:相互关系

Abdallah Zbir Abdallah Zbir
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摘要

活的伊斯兰教一直存在,它从形成时期起就在宗教、政治、社会和文化领域占据主导地位;也就是说,一个想象的,与批判理性和历史隔绝的,被用作权威基础的。这种类型的伊斯兰教,穆罕默德·阿库恩所驳斥的,无异于穆斯林传统主义者的伊斯兰教——也就是说,这种伊斯兰教一直在发展和成长,从他们对启示的教条式解读中发展出来,并堕落为统治的意识形态。它一直在利用神学(正统)教义,如“al-Hakimiyah li Allah”(真主的权威),不仅作为宗教和政治精英权力和控制的基础,而且——更糟糕的是——作为伊斯兰极端意识形态的基础。在这里,Arkoun指出,这样的表达不仅被当作(现在仍然是)伊斯兰教真实性的基础,而且也被当作意识形态本身的基础。这完全取决于对某些古兰经经文的严格解读。穆斯林激进分子总是在他们身上找到借口和论据;比如他们意识形态的正当性。本文试图通过批判性的分析方法,从穆罕默德·阿库恩的观点来澄清这一问题。它让Arkoun的想法在我自己的分析中循环,随着他自己方法的流动性而变化和重叠。然而,其中的比较模式在一定的语境中有自己的空间,这些语境共同构成了本文的理论基础和组织基础。
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Islamic Theology and Extreme Islamist Ideology: Incommensurable Correlation: اللاهوت الإسلامي والأيديولوجيا الإسلامية المتطرفة: علاقة متبادلة
  There always exists the lived Islam, the one has been dominating the spheres of religion, politics, society and culture since its formative period; i.e., the one imagined, cut off from critical reason and history and having been used as the basis of authority. This type of Islam, which Mohammed Arkoun refuted, is nothing less than Muslim traditionalists’ Islam – i.e., the one has been developing and growing out their dogmatic readings of revelation and its deterioration into ideologies of dominion. It is the one has been making use of theological (orthodox) doctrines like ‘al-Hakimiyah li Allah’ (no authority but of Allah) not only as the basis of the religious and political elites’ power and control, but also –which is worse – of Islamists extreme ideology. Here, Arkoun notes, such expressions have been taken (still are) as the basis not only of the trueness of Islam, but also of the ideology itself. It all depends on a rigid reading of certain Qur’anic verses. Muslims radicals have always found in them the pretense, arguments; say the justification of their ideology.   This research paper attempts, through a critical analytical methodology, to clarify this matter from the viewpoint of Muhammad Arkoun. It lets Arkoun’s ideas circulate through my own analysis, which varies and overlaps following the fluidity of his own methodology. While it does, the comparative mode in it has its own space in certain contexts, which, altogether, form both the theoretical and organizational bases of this paper. 
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