马邻翼《伊斯兰教概论》思想探究

正"伊儒会通"是历史上伊斯兰教中国化的重要过程和文明成果~((1))。明清时期,以王岱舆、马注、刘智、马复初为代表的中国穆斯林学者,在吸收、借鉴中国传统文化的基础上,用汉文翻译、撰写、诠释伊斯兰教经典与著作,掀起了意义深远的汉文译著活动,推动了伊斯兰教与儒家文化的进一步融合,开创了伊斯兰教中国化的新篇章~((2))。学界一般认为,     

清代全真道宗师刘一明的“回道对话”实践

正伊斯兰教传入中国后,与儒、释、道三教都发生过跨文化的对话,并取得了一些成果。以往学界对以王岱舆、刘智等为代表的"回儒对话""伊儒会通"有较多的讨论,但对于"回道对话"研究相对较少。本文作者曾就发生在西北地区、以嘎迪林耶苏非学派为代表的"回道对话"撰写过论文,(1)但研究也都是伊斯兰教一方的,那么,道教一方是否也有这方面的人物和资料呢?清乾嘉时期活动在兰州一带的全真道龙门派第十一代宗师刘一明,     

当代阿訇如何服务“一带一路”建设?

中国伊斯兰教是伊斯兰教学者阐发的伊斯兰教,属于中国特色的伊斯兰教。中国穆斯林学者基于中国文化并根据伊斯兰教义而阐发了诸如认主独一、知主公道、相信圣人、信仰唯一、命人行善、止人做恶、远奸、近贤等八项伊斯兰教基本原则,构成了中国伊斯兰教伦理思想的重要内容。明清时代涌现出一大批对中国伊斯兰教影响巨大的经师、学者,如胡登洲、王岱舆、张中、常志美、马注、刘智等。     

中国伊斯兰哲学的几个主要特点

正明清之际,穆斯林学者王岱舆、马注、刘智、马复初等人,将伊斯兰哲学的内容与儒释道思想调和起来,形成了具有中国特色的伊斯兰哲学。中国伊斯兰哲学,会通伊儒佛道,它有伊斯兰教义哲学的信仰本质,但就其哲学之命题、范围、结构、话语、价值来说却又是很儒家的。     

伊儒会通思想的继承与转化——以《天方典礼》的教学实践为例

<正>2017年夏，笔者受邀在中国伊斯兰教经学院专题授课，授课教材为1988年天津古籍出版社出版的由张嘉宾、都永浩两先生整理的刘智《天方典礼》，以此探索对伊儒会通思想的继承与转化。一、择先贤1944年，我国著名历史学家白寿彝先生曾在商务印书馆为之出版的单行本《中国回教小史》中这样写道：“汉文译述的发表，始于明末。真正能自成体系，立论正确的译述，从王岱舆开始。岱舆后，张中、伍遵契、马注、刘智都是很重要的译述者。”¹此处的“汉文译述”是指关于中国伊斯兰教的汉文翻译与著述。     

回儒会通:王岱舆的忠孝理论

王岱舆在《正教真诠》中,创立了“真忠”、“至孝”等中国伊斯兰教的道德范畴.他一方面以伊斯兰教义为根本,一方面吸收、借鉴了儒家忠孝伦理中的合理内涵,故而这既是一个创新过程,又是一个回儒文化交流、会通的过程.在创新过程中,王岱舆从上述范畴中阐述出天道与人道的统一,内在要求与外在规范的统一,进而以此构建中国伊斯兰教道德的基础;在回儒文化交流中,他以伊斯兰教义为依托,以儒家文化为用,故而能够在吸收、借鉴的同时,对儒家忠孝理论中的某些观点提出尖锐的批评.     

伊斯兰教中国化阐释：从刘智到马启西伊儒会通的话语构筑及其演进

伊儒会通是伊斯兰教主动接受中华优秀传统文化浸润的重要成果，也是以刘智为代表的伊斯兰教汉文译著家形成的具有鲜明特质的中国化宗教阐释传统和话语范式。马启西继承刘智建构的话语脉络，创新中国化宗教阐释路径，成为中国伊斯兰教话语谱系中的代表人物之一。这一话语内涵就是用中国哲学和中华文化阐述伊斯兰教，进而生成具有本土性的文本阐释与实践传统，为深入推进伊斯兰教中国化和构建当代中国伊斯兰教经学思想体系提供了重要参考。     

从刘智《天方典礼》看伊斯兰教中国化的路径方式

明末清初的二百年间,是从域外传入中国内地的伊斯兰教的"定型"时期。其间,外来的伊斯兰教发生的一大深刻变化,是在本土化、民族化过程中增添了中国元素,确立了"以儒诠经""以儒释教"的发展方向。本土化、民族化实质上也是中国化的一种表述。在此进程中,兼通儒、道、佛、伊四教的中国穆斯林知识精英发挥了极为重要的作用。多年来,学术界就伊斯兰教中国化问题发表了一些有影响的论著,但结合文献进行深入细致的研究略显不足。本文试图以刘智的《天方典礼》为文本依据,适当结合王岱舆、马注的相关论述,就伊斯兰教中国化的路径、方式问题谈一点个人的看法。     

全球视野里的中国伊斯兰教研究——金宜久研究员访谈

<正>学者档案金宜久JIN YIJIU汉族,中国社会科学院世界宗教研究所研究员、荣誉学部委员,博士研究生导师,主要从事阿拉伯哲学、伊斯兰教研究。代表著作《伊斯兰教的苏菲神秘主义》《中国伊斯兰探秘:刘智研究》《伊斯兰教与国际政治》《当代伊斯兰问题》《王岱舆思想研究》《中国伊斯兰先贤——马注思想研究》《苏菲主义在中国》,主编《伊斯兰教史》《伊斯兰教概论》《伊斯兰教》《伊斯兰教辞典》《十叶派伊斯兰教》等。     

纪念达浦生大阿訇诞辰130周年座谈会在南京举行

[本刊讯] 今年是我国著名伊斯兰教育家、社会活动家达浦生大阿訇诞辰130周年。南京市民族宗教局、南京市伊斯兰教协会、南京市民族联谊会于2004年5月17-19日在江苏省南京市举行纪念座谈会。深情缅怀达老为中国伊斯兰教事业所作出的杰出贡献,以及他在伊斯兰学术文化、伊斯兰教育等方面取得的卓越成就。中国伊协副会长刘书祥、研究部主任张广林、国际部主任文舰应邀参加了座谈会。南京穆斯林在历史上有着优良的伊斯兰文化传统,自明末清初以来这里出现了以王岱舆、刘智、伍遵契等人为代表的伊斯兰汉学派,他们既对伊斯兰教有精深的研究,又精通儒…     

明清之际伊斯兰教中国化的“以儒诠经”模式

明清之际的以儒诠经,内涵之中历史地出现了一个特殊知识群体,自然地包含有四个目的、两大手段和三种具体作为,用话语表述,该文化创造模式可以解释为:明清之际我国伊斯兰教的以儒诠经,是回儒这个文化兼通的特殊知识群体,立足中国,采用汉语,在本土社会语境中,对该宗教经义所做出的再诠释,过程中于公的目的是兴教、明道和补足百家之不足,于私的目的是立个人不朽之言,因而针对本土元素展开了批判(为先),继而有选择地加以借用和融会贯通,同时为伊斯兰教正本清源,再通过以文会友,最终收获了针对外教的释疑并取得某种认同,从而为伊斯兰教适应本土社会赢得了有利机会和条件。     

“以中土之汉文,展天房之奥义”——王岱舆关于宗教对话途径的尝试

明未清初,王岱舆出于"不使天下公理废而不传"的目的,在阐释伊斯兰宗教思想时,有意识地将伊斯兰教与中国传统的儒、释、道文化进行比较,辨析它们的同异,揭示二者之间某些范畴学说的相近性并加以融合,从而开启了"以中土之汉文,展天房之奥义"的先河,促进了伊斯兰教在中国的传播和发展,也使中国与阿拉伯国家的联系更加密切,促进了中阿和回汉文化交流,对当代宗教对话有重要启示意义。     

《来复铭》新解

《来复铭》是目前所知最早由宗教学者所撰写的汉文伊斯兰教碑文,自碑文披露以来颇受学界关注。本文在前人研究的基础上,试对其内容从伊儒会通的角度给予新的解读,认为《来复铭》主旨在于运用儒学话语论述苏非哲学的"来复"理论,堪称"伊儒会通"的先驱。     

Rationality and autonomy from the Enlightenment and Islamic perspectives

Rationality and autonomy are foundational concepts in anglophone or ‘Western’ countries that originated primarily from the Enlightenment period. When compared with ‘Western’ ideologies, non-Western belief systems such as Islam may not appear, at first glance, to place as much emphasis on the value and attainment of rationality and autonomy. This may lead some people to conclude that Islam necessarily marginalises or even suppresses its believers’ development of rationality and autonomy. This article compares the concepts of rationality and autonomy from the Enlightenment and Islamic perspectives. It is argued that there exist Islamic traditions that promote the inculcation of ‘normal rationality’ and ‘normal autonomy’ within a convictional community from which beliefs develop. However, the extent to which Muslims are encouraged to cultivate and exercise their rationality and autonomy would depend, among other factors, on the specific interpretations of rationality and autonomy privileged by the Islamic tradition they belong to.     

Between critics and caretakers: current introductions to Islam

Among a general abundance of literature on Islam, a number of books by scholars of religion and Islamicists have now found regular use in religious-studies programs. This article examines recent introductions to Islam, written by academics, and distinguishes between introductory books in general and textbooks that share more specific features. All books undergo assessment with respect to such qualities as accessibility, structure, and content. Moreover, two broader approaches come into view: some books seek to counter “misrepresentations” of Islam by extremists and the media and try to present a more sympathetic picture of “true” Islam, while others place a stronger focus on the constructed nature of Islam and follow a more critical approach. The books reviewed thus reflect reactions to current developments and discourses as well as the plurality of academic approaches to the field. Aside from more critical assessments, this article contends that some excellent and useful works introduce newcomers not only to Islam itself, but also to the academic study of Islam and religion more generally.     

Sustainability in multi-religious societies: an Islamic perspective

The question of sustainability in multi-religious societies underscores interrelating theological, moral and cultural issues affecting the very process of social co-existence, cohesion and development. This article discusses Islam’s understanding of the question of sustainability in multi-religious contexts while highlighting the contribution of Islam’s spiritual, moral, and legal values to sustainability. This article sheds light on key Islamic concepts and core values related to sustainable development in multi-religious societies. The study of Islamic insights to sustainability offers valuable considerations for the understanding and amelioration of development in multi-religious or multi-cultural societies.     

轻重学说在唐代的接受与实践

轻重学说是封建政府加强财政收入的理财理论。本文在简要分析唐代财政状况的基础上,分别论述了刘彤、刘秩、第五琦、刘晏、陆贽、白居易对轻重学说的理论接受与财政实践。     

Discussions about indigenous,national and transnational Islam in Russia

ABSTRACT

Transnational Islam is increasingly presented in the Russian political rhetoric as a security threat. Therefore, Russian politicians and authorities attempt to support indigenous or national forms of Islam. Similar policies are implemented in several western European countries. Yet they tend to disregard the heterogeneity of the Muslim community, they create exclusions and they are often conceived as imposing outside evaluations and interpretations on Islam. This contribution analyses initiatives intended to develop a national Islam in post-Soviet Russia. While the aims, methods and problems in different countries are often quite similar, the values and norms underlying these initiatives vary and reflect the societies from which they emerge. This contribution argues that since the 1990s, the changes in the political line of the Kremlin have impacted the project for a ‘national’ Islam by placing less emphasis on liberal values and more emphasis on adherence to loyalism and political conservatism.     

Syncretic Spirituality: Islam in Indigenous Australia

Far from being an exclusively present-day, let alone post-9/11, phenomenon, Islam in Indigenous Australia has a set of historical precedents. Focusing on three early waves of Muslim sojourners and immigrants, the article begins with an overview of the long and complex history of Indigenous engagement with Islam. Introducing readers to a broad spectrum of Indigenous identification with Islam, it examines the kin-based or informal absorption of Islamic values that occurs particularly among those with Muslim forbears (a process termed “kinversion”). The article then turns from the primarily historical material to an investigation of the contemporary experience of Islam in Indigenous Australian lives. As Islam is among the fastest growing religions in the world today, an increased rate of conversion to Islam among Indigenous communities might simply be a sign of the times. This is not, however, the case. There are uniquely Australian circumstances that inform it, and for some Indigenous people an identification with Islam has provided an alternative route back to their Indigenous roots.     

Islam hadhari: A Malaysian Islamic multiculturalism or another blank banner?

Islam hadhari (progressive Islam) appeared on the Malaysian political sphere in 2004 and seemed to create an alternative model to Western modernity and multiculturalism. It was proclaimed as progressive and forward-looking, yet steeped deeply in Islam’s nostalgic golden past. It was hailed as a novel form of Malaysian Islamic multiculturalism by some, derided by others as a new version of Islam and ignored by many as a government project. This paper conceptualizes Islam hadhari theoretically and places it within its Malaysian contexts to show what possibilities it engendered and how it can be best appraised today.