The Islamic Community in Bosnia and Herzegovina and nation building by Muslims/Bosniaks in the Western Balkans

The disintegration of the former Yugoslavia posed challenges for the universal concept of the Yugoslav Muslim nation for which several development paths were imaginable under the new circumstances. The concept of Bosniakdom, which was initially developed to address the Muslims of Bosnia and Herzegovina, gradually grew to become a new and coherent national program to include all the Muslims of former Yugoslavia, primarily due to its new pan-Bosniak orientation. The present article traces the conceptual history of the national ideas of Muslimdom versus Bosniakdom within the former Yugoslav states, as well as the conceptual and institutional history of the pan-Bosniak idea and movement during the 1990s and 2000s. It does this by emphasizing the decisive role the Official Muslim Community in Bosnia and Herzegovina played in their development and divulgence. This article claims that, contrary to some expectations, the strategy of internationalization and universalization of the hitherto territorial concept of Bosniakdom toward Muslims in neighboring countries during the second half of 1990s and 2000s was closely linked to the idea of the construction of the Bosniak national state. It also proposes that the evolution of Bosniakdom into pan-Bosniakdom during that time primarily followed concerns related to that goal.     

Sectarianism and the prevalence of ‘othering’ in Islamic thought

The current sectarian conflicts in the Middle East did not arise solely from renewed geopolitical rivalries between regional powers. They are also rooted in a solid, theological articulation proposed by classic Islamic political theology. The exclusivist approach, which is a decisive part of the political, social and religious reality of today’s Middle East, benefits from a formidable theological legacy. Coining the notion of ‘othering theology’, this paper not only explores the ideas of leading classical theologians who have articulated a puritanical understanding of faith, but also explicates the politico-historical context in which these theologians rationalised their quarrels. Given the pervasive presence of these theologies in the contemporary sectarian polemics, the study of classical othering theology is highly relevant and, indeed, crucial to any attempt to overcome sectarianism in the region.     

Abdürreşid İbrahim's journey to China: Muslim communities in the late Qing as seen by a Russian-Tatar intellectual

An eminent Russian-Tatar alim (a scholar, or an intellectual) and Pan-Islamist known for his role as a collaborator in Japan's Islamic campaigns in the first half of the 20th century, Abdürre?id ?brahim went on a grand tour of Eurasia from 1907 to 1909. This article focuses on his journey to China in the late Qing by drawing mainly on his travel book Âlem-i ?slâm, in which he describes China's politics, society, economy and culture, as well as the Muslims dwelling there, anticipating that Chinese Muslims would join in an alliance with Japan to form an anti-imperialist corridor. In general, ?brahim succeeded in enjoying Muslims' favour in Beijing, lamenting the place of Islam in China while also being scathingly critical of its practice. He was invited to Japan again in the 1930s and played an important role in drawing foreign Muslims' attention to Japan.     

Islamic political parties and the nature of politics in Pakistan

The ‘war on terror’ has not only increased the operation and significance of Islamic parties but also intensified suspicion against them. The lack of comprehensive theoretical research about Islamic parties has further contributed to misunderstanding of their nature and politics. This article theorizes and classifies Islamic parties, especially of Pakistan, and explores their origin, development and nature. The conventional theories of party origin and traditional classifications of political parties are shown to have limited validity in the case of Islamic parties. Rather, the origin and development of Islamic parties is explored through the theoretical construct of historical crisis situation theory, consisting of four crisis situations. Moreover, a new typology of Islamic parties is developed and the Islamic parties are classified on the basis of six variables into three parties: clerical, conservative and Islamist. The exploration of the role of Islamic parties in Pakistan shows that party variables are not only essential to understand their proper nature but also critical to comprehend their politics. Though unanimously categorized as ‘Islamic’, their politics significantly differ and Pakistan provides a typical case to show the heterogeneous Islamic politics of Islamic parties.     

嬗变中的东南亚伊斯兰教育

伊斯兰教育是东南亚国家教育体制的一个重要组成部分.长期以来,伊斯兰学校在传承伊斯兰宗教文化、维系东南亚伊斯兰社会方面发挥着重要的作用.20世纪以来,随着东南亚国家向现代化与世俗化的转变,东南亚伊斯兰教育也从传统的宗教教育逐渐向以宗教教育与世俗教育并重的教育体制转变.近年来,随着伊斯兰极端主义势力在东南亚地区的复兴,以瓦哈比派教义为中心的原教旨主义思想也逐渐蔓延渗透到东南亚的伊斯兰学校,有的伊斯兰学校甚至成为传播伊斯兰原教旨主义意识形态的基地与中心,严重威胁该地区的稳定与安全.当代东南亚伊斯兰教育的发展及其政治走向,已经引起学术界与国际社会的普遍关注.     

Conceptualizing Islamic banking and finance: a comparison of its development and governance in Malaysia and Singapore

In response to the limited engagement with critical social science concerning the governance of Islamic banking and finance (IBF), this paper compares and conceptualizes the development and governance of IBF in Malaysia and Singapore. We argue that IBF governance in Malaysia and Singapore can be distinguished on the basis of ethnic politics, moral suasion, product demand, product innovation, and the character of state practices. Concerning the latter, we contend that the political economy of both countries can be characterized as broadly involving a ‘neoliberal-developmentalism’, but we nuance this by positing a transition in Malaysia from a ‘semi-developmentalism’ in the 1980s to what we call an ‘Islamic and internationalising ordoliberalism’ beginning in the 2000s. In turn, the governance of IBF in Singapore involves a combination of neoliberal developmentalism, which nonetheless also entails some form of Islamic ordoliberalism.     

关于《钦定回疆则例》研究的几个问题

目前关于《回疆则例》的研究还存在一些问题,比较突出的有:在法规的名称方面,有《回律》以及《回例》等不确切的称呼,它们使《回疆则例》的性质、适用范围及对象产生了一种不确定性;在法规的性质方面,有学者将其当作刑事法规,也有学者认为《回疆则例》是回疆少数民族之间民事案件的司法审判依据,在法规性质的认定上仍然是值得商榷的;在法规内容的理解方面,就个别条款而言,缺乏对条款历史背景的考察与探究。这些问题的存在一定程度地影响了《回疆则例》研究的深入。     

文明交往、国家构建与埃及发展

埃及是地中海世界和地中海文明的重要组成部分,自古以来具有大开放特征。埃及伊斯兰教化与阿拉伯化后,曾在中古时代一度辉煌,随后严重滞后于地中海北岸的资本主义文明。强化对资本主义文明的认同,有益于埃及现代民族国家的构建与未来的大发展。从文明交往的横向维度和历史发展的纵向维度探讨埃及的国家构建与发展问题,则为人们思考当前的中东变局提供了新的视角。     

当代伊斯兰国家诉讼法律制度的特征

伊斯兰诉讼法律制度是伊斯兰法系的重要组成部分 ,由于受特殊历史条件的影响 ,众多伊斯兰国家既保留了长期以来形成的以《古兰经》、《圣训》等宗教法为根本的诉讼模式 ,又借鉴和移植了原宗主国的诉讼法模式 ,不仅包括大陆法系诉讼模式和普通法系诉讼模式 ,同时还吸收了一些社会主义国家的诉讼法的原则和制度 ,如调解制度 ,于是当代伊斯兰国家诉讼模式呈现多元化特色。尽管伊斯兰各国民族独立以后 ,相继制定了各自的诉讼法典 ,组建了各自的司法机构 ,但无论格式体例还是具体内容或司法实践大多与原宗主国的诉讼法制关系密切 ,诉讼立法西方化明显。诚然 ,民族的自尊心 ,源远流长的伊斯兰教法律文化传统以及相对落后的社会生产力 ,决定了其诉讼制度的运作大多带有浓厚的本土化风格。这样 ,随着 2 1世纪世界变革的冲击波 ,已使堡垒最为坚固的伊斯兰法迈向自我改革的里程 ,多元化、西方化、本土化与复兴伊斯兰诉讼法的趋向构成当代伊斯兰诉讼法律制度发展的主流。在改革中 ,大多数伊斯兰国家选择的是折衷主义 :使现实的伊斯兰法既不与西方世俗法体系完全挂钩 ,也不与传统的宗教制度彻底决裂 ,而是跟随物质文明发展与维护信仰不变方面达成了妥协和统一