印尼伊斯兰教育中的政治因素

伊斯兰教育体系是印尼穆斯林社会的重要组成部分,在传播伊斯兰宗教知识与信仰方面发挥着重要作用.印尼独立后,随着国家向世俗化与现代化方向转变,印尼的伊斯兰学校也经历了前所未有的转变."去伊斯兰教化"与"去政治化"成为印尼政府改革伊斯兰教育体系的重要方针.在苏哈托推行"新秩序"时期,改革伊斯兰教育成为政党斗争的一个焦点.一方面,印尼的传统伊斯兰学校在政府的打压下渐呈萎缩与衰落之势;另一方面,传统伊斯兰学校也被迫朝着"世俗化"与"现代化"的方向改革,求得继续生存与发展.20世纪80年代以来,随着全球伊斯兰复兴运动的发展,伊斯兰学校的宣教运动也逐渐高涨,对推动当代印尼伊斯兰激进主义的发展有着不可忽视的作用.     

伊斯兰教与马来西亚政治民主化

马来西亚是伊斯兰国家,其政治发展与种族关系和伊斯兰教息息相关,在政治民主化进程中,种族政治和宗教政治都发挥了重要作用.本文主要通过安瓦尔事件以及伊斯兰党的理念和实践研究伊斯兰教在马来西亚政治民主化中的作用,进而探讨伊斯兰原教旨主义与政治民主化的关系,探讨伊斯兰教能否推动伊斯兰国家的民主化进程.     

马来西亚伊斯兰教国理念、实践与政党政治

马来西亚是东南亚伊斯兰教国家之一,伊斯兰教国议题成为执政党巫统和反对党伊斯兰党争取马来选民支持、寻求政治合法性和打击对手的重要手段之一.华人政党也加入伊斯兰教国的争论,因为这关系到国家政体、民主、种族平等和多元宗教等大问题.在马来西亚政党架构、政党斗争、多元宗教和多元种族的特定条件下,伊斯兰教国议题成为近年马来西亚伊斯兰教政治化的集中体现.     

伊斯兰原教旨主义与马来西亚穆斯林妇女

伊斯兰原教旨主义推动了马来西亚社会和政治的伊斯兰化,并影响到马来穆斯林妇女的权利和地位.本文从分析伊斯兰原教旨主义妇女观入手,探讨马来西亚政府、政党、宗教部门和非政府组织如何从法律、法特瓦、政策、宣传来规范妇女的行为,并分析联邦政府与州政府、执政党与反对党、乌来玛与非政府组织围绕妇女权利展开的争论和斗争.     

伊斯兰教与东南亚国家现代化关系刍议

东南亚是世界穆斯林人口最多的地区之一,伊斯兰教对穆斯林占人口多数的印尼、马来西亚和文莱的现代化进程产生深刻影响,也对穆斯林人口占少数的新加坡、泰国和菲律宾现代化进程产生一定影响.本文认为由于伊斯兰国家的政治制度、经济发展水平、教育程度、社会结构、国际环境不同,伊斯兰与现代化的关系是多样的,不仅中东和东南亚地区伊斯兰与现代化的关系有较大不同,而且东南亚国家间亦有较大差别,表现出伊斯兰与现代化关系的多样性.     

印度尼西亚的伊斯兰教极端化及"去极端化"

受印尼国内伊斯兰化以及国际伊斯兰跨国运动的影响,伊斯兰极端主义者在苏哈托政府倒台后组建了许多极端组织,这些极端组织给印尼国家安全和东南亚地区安全带来了极大危害."9·11"事件以后,美国通过"反恐"战争推翻了塔利班政权,并捣毁了"基地"组织和其他恐怖组织在南亚的大本营,以阿富汗塔利班政权和南亚大本营为依托的"基地"组织被迫从原来的集中型向"去中心化"方向转变,从南亚向包括印尼在内的东南亚扩散,并与东南亚本土的极端组织共谋发动恐怖袭击.印尼巴厘岛爆炸事件后,印尼政府在采取军事"反恐"的同时,也采取了一些柔性的"反恐"措施,内容包括"识别""康复""再教育"和"重返社会"等.印尼的"去极端化"措施取得了一定成效,警察据此掌握了恐怖主义网络的大量情报,还利用"改过自新"的前恐怖主义分子作为教育主体,到监狱教育说服其他极端分子放弃极端意识形态.此外,还为在押囚犯培养一定劳动技能,以便其释放后能自食其力,从而减少释放后因经济不能独立而重返极端组织的可能.     

东南亚伊斯兰非政府组织的产生、发展及其作用

东南亚伊斯兰非政府组织的产生、发展及其作用具有正面的积极意义.它分为两类,一类产生于殖民主义时期,与伊斯兰民族主义紧密相联,并在当代东南亚市民社会发挥着第三部门的作用;另一类产生于20世纪80年代末至90年代初,与现代化浪潮相关联,更多地关注穆斯林个人的发展,并在塑造市民社会中扮演着十分重要的角色.在印尼和马来西亚穆斯林人口占绝大多数的国家里,伊斯兰非政府组织在数量和影响上,都强于穆斯林占少数的其他东南亚国家.     

当代东南亚伊斯兰教与政治发展

东南亚已成为当代伊斯兰教世界的一个重要地区,伊斯兰教也已成为影响当代东南亚政治发展的重要因素。本文重点探讨了20世纪90年代以来的分离主义问题、宗教极端势力策动的恐怖主义活动、政教关系问题及其对当代东南亚发展的影响,以及当代东南亚在伊斯兰世界的重要地位和可能发挥的新作用。     

东南亚伊斯兰非政府组织的产生、发展及其作用

东南亚伊斯兰非政府组织的产生、发展及其作用具有正面的积极意义。它分为两类,一类产生于殖民主义时期,与伊斯兰民族主义紧密相联,并在当代东南亚市民社会发挥着第三部门的作用;另一类产生于20世纪80年代末至90年代初,与现代化浪潮相关联,更多地关注穆斯林个人的发展,并在塑造市民社会中扮演着十分重要的角色。在印尼和马来西亚穆斯林人口占绝大多数的国家里,伊斯兰非政府组织在数量和影响上,都强于穆斯林占少数的其他东南亚国家。     

泛伊斯兰背景下“伊斯兰国”对东南亚的渗透

"伊斯兰国"是当前世界上最新型的恐怖主义组织,尤以强大的渗透力、狂热的吸引力、广泛的传播力而著称。在泛伊斯兰背景下,"伊斯兰国"恐怖组织的外溢效应很快波及印马菲泰等穆斯林人口众多的东南亚国家,使东南亚迅疾成为"伊斯兰国"渗透的主要地区之一。"伊斯兰国"通过招募成员、媒介宣传、设立分支机构等多种渗透方式在东南亚地区形成了严密的扩张网,使该地区面临着严峻的恐怖主义威胁,使东南亚国家的反恐工作面临极大的挑战。本研究就"伊斯兰国"在东南亚传播与扩张的主要方式、影响,以及东南亚国家的应对进行了必要的探讨。     

马来西亚伊斯兰金融系统发展研究

目前,马来西亚已建立起完整的伊斯兰金融体系,它与传统的金融系统一起被称为"双系统".马来西亚广义的伊斯兰金融系统包括伊斯兰银行市场、伊斯兰保险市场和伊斯兰资本市场,系统性和完整性是其重要特点.马来西亚持续发展伊斯兰金融体系的努力,使得其成为伊斯兰金融发展的领跑者.     

Awareness and perceptions of Islamic microfinance among microfinance clients in Kyrgyzstan and Tajikistan

This study examines the level of awareness and sources of demand for Islamic microfinance among the clients of microfinance institutions in Kyrgyzstan and Tajikistan. The research question is whether the source of demand is based on religious beliefs or the assumption of interest-free Islamic-compliant products. The field research uses a sample of 150 clients of several conventional microfinance institutions in these two countries. Although many analysts still maintain that there is a demand for Islamic microfinance in many parts of the world, the current qualitative and quantitative research indicates no clear demand for these products in these two countries. The relevant question for future research is whether microfinance users will demand Islamic microfinance instruments.     

The transformation of Turkey’s Islamic media and its marriage with neo-liberalism

ABSTRACT

The Islamic press in Turkey started at the beginning of the 20^th century as a reaction to the secularist Young Turks’ revolution of 1908. In the Republican period, Sufi orders and other religious communities maintained internal communication via periodicals despite being interrupted by the 1960, 1971 and 1980 coup d’etats. In the 1990s, the first private Islamic TV channels were opened and soon were targeted by the Turkish Armed Forces through mainstream media in the run-up to the 1997 military memorandum. Only after Erdo?an came to power did the Islamic media find favourable conditions to flourish, lining up with Erdo?an’s AKP. However, there are still small dissident groups who struggle for an independent identity.     

Economic Governance Beyond State and Market: Islamic Capital Markets in Southeast Asia

ABSTRACT

Islamic finance has become an integral part of the financial systems of the Muslim-majority countries of Southeast Asia. At the same time, Southeast Asia has witnessed the emergence of new capital market governance practices and arrangements that are both multi-scalar and multi-sited. This article suggests that rather than only looking at the scale and rescaling of capital market governance in the region, more attention needs to be paid to the shifting balances between regulatory expertise, market practice and societal expectations. Indeed, for governance practices to be considered effective, they have to straddle at times competing demands of authority and legitimacy. This dynamic is nowhere as visible as in the case of Islamic finance, which explicitly involves Shariah experts, trained in Islamic law, in its governance structures. This article explores the novel forms of governance to which this new market has given rise. It argues that Islamic finance – rather than the product of privately held beliefs – has become increasingly bound up with the state apparatus. This facilitates the embedding of Islamic financial principles and ethical concerns throughout capital markets in the region. Yet, Islamic finance has also become increasingly submerged within national development and competitiveness agendas.     

马来西亚“伊斯兰国”与民族国家:争论、影响与趋势

伊斯兰党在20世纪80年代转型后,致力在马来西亚建立"伊斯兰国"。"伊斯兰国"与巫统主导下的民族国家建构是完全不同的建国方向,两者在最高权力的来源、统治阶层、意识形态三方面有着显著的差异。伊斯兰党现阶段重提伊斯兰刑法后,引起马来西亚两线制的重新分化与组合。由于政党之间的建国理念相异,马来西亚未来的建国方向大体上有三种:马来人主导下的民族国家、伊斯兰国和多族群国家。另外,伊拉克与大叙利亚伊斯兰国组织在中东的崛起,令身处伊斯兰世界的马来西亚民族国家体制也面临着来自外部的强烈冲击。     

浸透着伊斯兰文化传统的文莱媒介

文莱是个穆斯林君主制和伊斯兰传统的国家。1984年独立后.政府一直依靠集权统治和至高无上的宗教体系来维持原有的意识形态和价值观。媒介,作为意识形态的一个主要部分,自然也被浸透在伊斯兰君主制的思想中,而且在法律的监护下担负着将伊斯兰思想渗透到社会各个阶层的任务。     

Appropriating and contesting ‘traditional Islam’: Central Asian students at the Russian Islamic University in Tatarstan

ABSTRACT

Based on an ethnographic case study of an Islamic university in Russia, I examine how the state-implemented and bureaucratized traditionalization of Islam in Russia affects the everyday life of Central Asian students and how this project ‘from above’ is entangled with their coping strategies. I show how religious education has become a resource for the state as well as for young students and their parents. The Russian state uses these official religious institutions to control the Muslim population by creating and promoting a state-approved version of ‘traditional Islam’ and producing official religious specialists. For the young Muslim students, however, Islamic education provides, in addition to religious knowledge, access to networks, social security and new economic opportunities. It thereby offers a way to cope with the uncertainty caused by high unemployment rates and other socio-economic difficulties among young people.     

Ijtihad into philosophy: Islam as cultural heritage in post-Stalinist Daghestan

Starting in 1960, authors of various Daghestani nationalities initiated a re-evaluation of the role of Islam in the history of Daghestan. An important historical personality to draw upon was Muhammad al-Quduqi, a Daghestani Islamic legal scholar of the late seventeenth and early eighteenth centuries. Quduqi was known for his sympathies towards ijtihad (Islamic legal reasoning by analogy) and for his call to replace customary law by Islamic law. This article studies how Quduqi was brought back into Soviet discourse in 1960, and how his advocacy for ijtihad was subsequently interpreted in Marxist terms as a quest for philosophy, rationalism and progress, with secularizing terms drawn from the discourse of Daghestani Jadids of the 1920s and 1930s. A comparison is then made with Soviet Tatarstan, where Marxist historians constructed a similar autochthonous trajectory of Tatar-Islamic progress and enlightenment. In both cases, Islamic concepts were taken out of context and used for the construction of a secularized national Muslim cultural heritage (miras) that would prepare the ground for socialism – with the difference that in Daghestan, this Muslim Mirasism was multi-ethnic in character.     

The particular role of religion in Islamic State

Religion, specifically Islam, is central to the identity of Islamic State (IS). It was on the basis of religious doctrine that IS separated from Al Qaeda. It is on the basis of his belonging to the same tribe as the Prophet Muhammed that Al-Baghdadi has legitimised his claims of leadership of the Muslim ummah. Moreover each action undertaken by IS is justified on the basis of Islamic religious texts. Far from representing some sort of lunatic fringe, the ideology of IS finds resonance among mainstream Muslims. Despite international efforts at countering violent extremism, the pessimistic prediction of this paper is that such efforts will fail and the world is set for a confrontation between liberal democracies and Islamists globally.