早期伊斯兰教的暴力:宗教叙事、阿拉伯征服和圣战的册封

IF 0.4 2区 哲学 0 RELIGION Islam and Christian-Muslim Relations Pub Date : 2022-07-03 DOI:10.1080/09596410.2022.2093502
Christopher Anzalone
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Demichelis builds on the arguments put forward by Fred Donner that the early Muslim community did not see itself as exclusivist but rather as a more ecumenical umbrella for monotheistic believers – this inclusivity persuading disaffected Arab Christian tribes living in Byzantine territories in Syria and Palestine to side with the emerging Arab-Muslim political order against the stagnant Byzantine and Sasanian imperial systems. Muslim historical writings from the eighth century onward, such as those by AbūMikhnaf (d. 774) and Ibn Isḥāq (d. circa 767), significantly influenced later Islamic historical writing by introducing a ‘“politicalreligious” understanding’ (46) of the Arab conquests of the seventh century. 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引用次数: 0

摘要

穆斯林对暴力的看法,特别是对圣战的概念(al-jihād f ' sabub l Allah;“为了上帝的缘故/在上帝的道路上奋斗”),继续成为学者和政策制定者之间争论的话题,随着2001年9/11基地组织劫机和对弗吉尼亚州阿灵顿五角大楼和纽约市世贸中心的自杀式袭击,焦点升温。在过去的几十年里,学者们对伊斯兰教在古代晚期出现和扩张的环境中发挥作用的因素和动力,以及这些因素和动力如何影响了新的一神论信仰的发展,有了更多的了解。在《早期伊斯兰教的暴力》一书中,马可·德米凯利斯反驳了暴力自伊斯兰教建立以来一直是伊斯兰教重要组成部分的说法,探讨了第一批穆斯林是如何受到包括拜占庭帝国和萨珊帝国在内的邻近文明的影响的。这本书借鉴了各种类型的主要来源,包括第一批穆斯林和他们的非穆斯林同时代人的历史著作,考古和钱币来源(通过使用这些领域的专家研究),以及早期伊斯兰教的虔诚作品和关于圣训和战争与和平的文学作品。Demichelis建立在Fred Donner提出的论点上,即早期的穆斯林社区并不认为自己是排他性的,而是一神教信徒的一个更普世的保护伞——这种包容性说服了生活在叙利亚和巴勒斯坦拜占庭领土上的不满的阿拉伯基督教部落站在新兴的阿拉伯-穆斯林政治秩序一边,反对停滞不前的拜占庭和萨珊帝国体系。8世纪以后的穆斯林历史著作,如AbūMikhnaf(公元774年)和伊本Isḥāq(大约公元767年)的著作,通过引入对7世纪阿拉伯征服的“政治宗教”理解(46),对后来的伊斯兰历史著作产生了重大影响。Demichelis认为这个框架并不是基于具体的历史或考古证据基础,后来的穆斯林历史学家包括伊本Hishām(公元835年),al-Wāqidī(大约公元823年),伊本萨伊德(公元845年),al-Balādhurī(公元892年)和al-Ṭabarī(公元923年)都采用了这个框架。与后来这些历史学家主导的伊斯兰叙事相反,在阿拉伯征服这些领土之后,“伊拉克、叙利亚和巴勒斯坦的政治-宗教连续性”在很大程度上是存在的。直到七世纪末和八世纪初,在乌马亚哈里发(如al- Abd al-Malik ibn Marwān(公元705年)的统治下,穆斯林才开始转向一种更排外的宗教身份形式;(约685-705),他开始建立一个更独特的伊斯兰社会政治秩序(68,72)。圣战作为一种专业的战争和军事活动形式——不同于早期穆斯林前线战士如伊·Abdullāh伊本al-Mubārak(公元797年)对圣战的个人禁欲主义理解——开始出现在逊尼派法学家的法律著作中,包括al-Shāfi伊·al-Mubārak(公元820年),并在后来的学者如al-Māwardī(公元1058年)的著作中得到进一步发展。德米切利斯认为,圣战的“封圣”直到八世纪末和九世纪初才发生,这是一个受到禁欲主义者ghāzīwarrior和驻扎在穆斯林和非穆斯林敌人的土地之间边界(thughūr)的突袭者(ribāt)的理想化形象的高度影响的过程。穆斯林的法律和政治观点
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Violence in Early Islam: Religious Narratives, the Arab Conquests and the Canonization of Jihad
Muslim views on violence, and specifically conceptions of jihad (al-jihād fī sabīl Allah; ‘striving for the sake/in the path of God’), continue to be a topic of debate amongst scholars and policymakers, with the focus heating up following the 9/11 al-Qaeda hijackings and suicide attacks on the Pentagon in Arlington, Virginia, and the World Trade Center in New York City in 2001. Scholarship over the past couple of decades has shed more light on the factors and dynamics at play in the Late Antique milieu in which Islam emerged and expanded, and on how these may have influenced the development of the new monotheistic faith. In Violence in Early Islam, Marco Demichelis argues against claims that violence has been an essential part of Islam since its founding, exploring how the first Muslims were influenced by neighbouring civilizations including the Byzantine and Sasanian Empires. The book draws upon various types of primary sources including historical writings of both the first Muslims and their non-Muslim contemporaries, archaeological and numismatic sources (through the use of studies by specialists in these fields), and early Islamic pietistic works and literature on Hadith and war-and-peace. Demichelis builds on the arguments put forward by Fred Donner that the early Muslim community did not see itself as exclusivist but rather as a more ecumenical umbrella for monotheistic believers – this inclusivity persuading disaffected Arab Christian tribes living in Byzantine territories in Syria and Palestine to side with the emerging Arab-Muslim political order against the stagnant Byzantine and Sasanian imperial systems. Muslim historical writings from the eighth century onward, such as those by AbūMikhnaf (d. 774) and Ibn Isḥāq (d. circa 767), significantly influenced later Islamic historical writing by introducing a ‘“politicalreligious” understanding’ (46) of the Arab conquests of the seventh century. This frame, which Demichelis argues is not based on concrete historical or archaeological evidentiary foundations, was subsequently adopted by later Muslim historians including Ibn Hishām (d. 835), al-Wāqidī (d. circa 823), Ibn Saʿd (d. 845), al-Balādhurī (d. 892) and al-Ṭabarī (d. 923). Contrary to what become the dominant Islamic narrative of these later historians, there was a significant degree of ‘political-religious continuity in Iraq, Syria, and Palestine’ (59) following the Arab conquest of these territories. The shift by Muslims towards the implementation of a more exclusivist form of religious identity did not take place until the late seventh and early eighth centuries under the Umayyad caliphs, such as ʿAbd al-Malik ibn Marwān (d. 705; r. 685–705), who began building a more distinct Islamic socio-political order (68, 72). Jihad as a professional form of warfare and military activity – differing from the individualized ascetic understandings of jihad held by early Muslim frontier warriors such as ʿAbdullāh ibn al-Mubārak (d. 797) – began to appear in juridical writings of Sunni jurists including al-Shāfiʿī (d. 820) and were furthered in the works of later scholars such as al-Māwardī (d. 1058). The ‘canonization’ of jihad, Demichelis argues, did not take place until the late eighth and early ninth centuries, and was a process highly influenced by the idealized image of the ascetic ghāzīwarrior and raider stationed (ribāt)̣ on the frontiers (thughūr) between the lands held by Muslims and those held by their non-Muslim enemies. Muslim juridical and political views of
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期刊介绍: Islam and Christian-Muslim Relations (ICMR) provides a forum for the academic exploration and discussion of the religious tradition of Islam, and of relations between Islam and other religions. It is edited by members of the Department of Theology and Religion, University of Birmingham, Birmingham, United Kingdom. The editors welcome articles on all aspects of Islam, and particularly on: •the religion and culture of Islam, historical and contemporary •Islam and its relations with other faiths and ideologies •Christian-Muslim relations. Islam and Christian-Muslim Relations is a refereed, academic journal. It publishes articles, documentation and reviews.
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