新传统主义学者与同性恋神学:对莫森·卡迪瓦转变方法的回顾与反思

IF 0.4 0 RELIGION Theology & Sexuality Pub Date : 2018-06-06 DOI:10.1080/13558358.2018.1478187
M. Alipour
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引用次数: 1

摘要

摘要:本文探讨了新传统主义学者shyi - yi如何运用伊斯兰教的shyi - yi版本ijtihād对同性恋问题形成看法。这一主题将参考Shaykh Mohsen Kadivar博士对同性恋态度的转变进行调查。在回答2006年至2014年间,他收到的来自什叶派草根穆斯林的问题时,卡迪瓦尔对同性关系问题的看法经历了三个阶段,从严厉的惩罚到仅仅宽容,最后是一个更温和的立场,尽管这个立场没有纳入人权。这篇文章探讨了卡迪瓦尔是如何开始坚持伊斯兰传统主义对同性恋的恐同观点的,在这种观点中,同性关系被视为对穆斯林社会的威胁,因此被禁止(ḥarām),必须受到严惩。同样,它还探讨了卡迪瓦尔如何通过拒绝对同性恋的传统惩罚而发展出一种更宽容的观点,然后通过承认同性恋穆斯林应该享有一般的公民权利而倡导一种温和的观点。尽管卡迪瓦尔仍然不愿意接受同性恋者被允许满足他们的性欲望和需求作为他们的基本人权,但本文认为,深入阅读卡迪瓦尔的学术研究表明,他的神学曲目足够广泛,足以允许在伊斯兰教中实践同性恋。卡迪瓦尔似乎有足够的自我意识,认识到这种能力,这种能力从十年前就开始在这个问题上发展和推进他的伊斯兰方法,尽管速度很慢。
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Shīʿa neo-traditionalist scholars and theology of homosexuality: review and reflections on Mohsen Kadivar’s shifting approach
ABSTRACT This article explores how Shīʿa neo-traditionalist scholars have formed views on the issue of homosexuality by applying Shīʿa Islamic version of ijtihād. This theme will be investigated with reference to Dr Shaykh Mohsen Kadivar’s shifting approaches on homosexuality. In response to questions he received from 2006 to 2014 from Shīʿa grassroots Muslims, Kadivar passed through three stages in his view of the issue of same-sex relationships moving from a harshly punitive to a merely tolerant and finally a more moderate position, albeit one that did not incorporate human rights. This article explores how Kadivar began by upholding an Islamic traditionalist homophobic view towards homosexuality in which same-sex relationships are perceived as a threat to Muslim societies so are, therefore, prohibited (ḥarām) and must be severely punished. Equally, it also explores how Kadivar developed a more tolerant perspective, by rejecting the traditional punishments of homosexuality, and then advocated a moderate view, by conceding that homosexual Muslims should have general civil rights. Although Kadivar is still reluctant to accept homosexual individuals as being permitted to fulfil their sexual desires and needs as their basic human rights, this article argues that a deeper reading of Kadivar’s scholarship demonstrates that his theological repertoire is extensive enough to have the capacity to permit practicing homosexuality in Islam. Kadivar seems to be sufficiently self-aware to recognize this capacity which initiated to develop and progress his Islamic approach on this issue since a decade ago, albeit slowly.
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