Handbook of Islamic Sects and Movements最新文献

Introduction: Islamic Sects and Movements 简介:伊斯兰教派和运动

Handbook of Islamic Sects and Movements Pub Date : 2021-06-23 DOI: 10.1163/9789004435544_002

C. Cusack, M. A. Upal

{"title":"Introduction: Islamic Sects and Movements","authors":"C. Cusack, M. A. Upal","doi":"10.1163/9789004435544_002","DOIUrl":"https://doi.org/10.1163/9789004435544_002","url":null,"abstract":"Given the presentation of Islam in popular media, it is not surprising that most Westerners (including some scholars) view the faith as a static, monolithic religion that clings fiercely to its seventh century roots, resisting any attempt at change. This is, of course, far from the truth. In common with other faith traditions, Islam has been a dynamic force from the start, with adaptations stemming from individual leaders, diverse ethnic populations, and the cultural contexts in which the religion took root. Christians and Jews, among other representatives of religious traditions, commented on Muḥammad, the prophet and founder of Islam, and identified resemblances between the new monotheistic religion and their own traditions (Hoyland 2000). Islamic tradition implicitly recognizes its own diversity; even as some groups label others heretical and denounce the inventions of so-called ‘liar prophets’ or fitna (‘strife’) spread by leaders who have succumbed to ungodly forces, they also acknowledge the relationship between these diverse interpretations and their own creed (van Ess 2001). In this way, Islamic literature tells the story of Musaylimah Kazzab (whose very name contains the word ‘liar’), who, along with his followers, was killed by troops sent by Abū Bakr shortly after Muḥammad’s death (Makin 2010). The Khārijites and Muʿtazilites are also mentioned in standard Sunnī and Shīʿa narratives, being portrayed as falling so far outside of mainstream Islam that their ideologies deserve to be wiped out of Islamic thought. Yet, their existence is clearly acknowledged (Timani 2017). Such innovation in Islamic thought is not restricted to the past. Modern reformers have continued to push the envelope, sometimes being met with comparable disdain from certain Muslim groups as the ‘false prophets’ of the Prophet Muḥammad’s time. These reformers include the founders of the Aḥmadiyya Muslims Jamāʿat (Chapter 27) and the Bahāʾī Faith (Chapter 33). According to traditional Sunnī and Shīʿa accounts, such ‘heretical’ movements have little or no value for scholars interested in understanding ‘authentic Islam.’ Should scholars of Islam researching the current state of Islam confine themselves, then, to studying only those movements which modern-day mainstream Shīʿa and Sunnī Muslims consider to be central to their faith? Do movements that are deemed less than ‘fully’ Islamic by some Muslims tell us nothing about Islam past, present, or future? The answer for contemporary scholars is clear; Islam is not monolithic, and ideal typical images of the tradition that focus on texts and theology are partial at best, and misleading at worst (Neitz","PeriodicalId":410071,"journal":{"name":"Handbook of Islamic Sects and Movements","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123560696","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

The Heyʾati Movement 嘿哈提运动

Handbook of Islamic Sects and Movements Pub Date : 2021-06-23 DOI: 10.1163/9789004435544_017

引用次数: 0

Imāmiyya Shīʿa (The Twelvers)

Handbook of Islamic Sects and Movements Pub Date : 2021-06-23 DOI: 10.1163/9789004435544_012

Mohammad Fazlhashemi

{"title":"Imāmiyya Shīʿa (The Twelvers)","authors":"Mohammad Fazlhashemi","doi":"10.1163/9789004435544_012","DOIUrl":"https://doi.org/10.1163/9789004435544_012","url":null,"abstract":"Shīʿa is one of the earliest branches within Islam. Shīʿa Muslims today make up a sizable minority among the Muslims around the world (about 15–20% of all Muslims). They are spread throughout the Muslim world, but in most countries, they have a minority position. The exception is countries such as Iran, Iraq and Lebanon, where Shīʿa Muslims make up a majority of the population. Shīʿa theological traditions and institutions have developed in parallel with the Sunnī-dominated theological tradition. The shaping of Shīʿa within Islam goes back to a conflict over the succession after the death of the prophet Muḥammad. Just after he died in 633, a struggle began between his closest followers that would prove to be of great significance for Islam, for the future development of the Muslim realm, and for creation the tradition of Shīʿa political ideas. The power struggle concerned who was to succeed Muḥammad as leader of the Muslim community. No one could succeed him in his capacity as divine messenger since Muḥammad, according to Islamic doctrine, was the last messenger: “Muḥammad is not the father of any man among you, but a messenger of God, and the seal of the prophets; and God is knower of all things” (Qurʾān 33:40). One of the parties in the conflict over Muḥammad’s successor thought that the role should be filled by one of his oldest followers, in this case, Abū Bakr, who belonged the small band of Muḥammad’s closest men. Opposition came from a group who claimed that the leadership should remain within Muḥammad’s family. Muḥammad had no sons, so leadership would pass to his cousin ʿAlī ibn Abī Ṭalib (600–661), who was married to Muḥammad’s daughter Fāṭima (Lambton 1981: 219). According to Shīʿa historical sources, when Muḥammad returned after his last pilgrimage to Mecca, he proclaimed to a large group of assembled Muslims that he had appointed ʿAlī as his successor. This claim is challenged by the Sunnī. Those who supported ʿAlī’s candidacy were called ʿAlī’s Party, Shīʿat ʿ Alī, from which we get the name Shīʿa. The Shīʿa movement was thus motivated by reverence for the prophet Muḥammad’s household, ahl al-bayt, in particular for his","PeriodicalId":410071,"journal":{"name":"Handbook of Islamic Sects and Movements","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130677175","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 1

Introduction to Part 1 第1部分简介

Handbook of Islamic Sects and Movements Pub Date : 2021-06-23 DOI: 10.1163/9789004435544_003

引用次数: 0

The Citadel of Salafism 萨拉菲主义的城堡

Handbook of Islamic Sects and Movements Pub Date : 2021-06-23 DOI: 10.1163/9789004435544_019

J. Wagemakers

{"title":"The Citadel of Salafism","authors":"J. Wagemakers","doi":"10.1163/9789004435544_019","DOIUrl":"https://doi.org/10.1163/9789004435544_019","url":null,"abstract":"“Salafism [...] is a danger to Muslims themselves and thus a danger to France as well.” This is how former French Prime Minister Manuel Valls referred to Salafism in late July 2016. A certain level of hyperbole in talking about Islam was perhaps to be expected a few weeks after the French city of Nice had been the target of a terrorist attack by what appeared to be a radical Islamist, killing over eighty people. Yet it was significant that Valls apparently felt the need to single out Salafism, which he blamed for having “destroyed and perverted part of the Muslim world,” despite the fact that the perpetrator of the Nice attacks did not appear to be a Salafi at all (AFP 2016). A French Member of Parliament, Nathalie Kosciusko-Morizet, even went so far as to call for a ban on Salafism altogether (Lefeivre 2016). Such criticism of Salafism as being dangerous and even calls for banning this trend altogether are not limited to France. A similar call was heard in the Netherlands, for instance, from Ahmed Marcouch, a former Member of Parliament for the Dutch Labour Party, who considers Salafism a “breeding ground of jihadism and the ideological cradle of [the Islamic State (IS)]” (Marcouch and El Bouch 2015). In Kazakhstan, to mention one more example, a Muslim-majority country with an officially secular regime, President Nursultan Nazarbaev indicated in October 2016 that his country intended to ban Salafism, which he said, “poses a destructive threat to Kazakhstan” (Radio Free Europe/Radio Liberty 2016). Salafism, in other words, is controversial. Ironically, this is also the case among Salafis themselves. Issues such as who may be labelled a Salafi and what types of Salafism exist are highly contested among adherents to this branch of Sunnī Islam themselves, which—as we will see later on in this chapter— indicates that Salafis are far less unified than the politicians quoted above appear to believe. This chapter will shed light on such contestations by dealing with the definition, history and ideological development of Salafism, the means adherents to this trend use to defend their doctrinal turf, its spreading throughout the Muslim world, Salafis’ everyday practices, and the faultlines that exist within the trend.","PeriodicalId":410071,"journal":{"name":"Handbook of Islamic Sects and Movements","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126555070","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 3

Tablīghī Jamāʿat

Handbook of Islamic Sects and Movements Pub Date : 2021-06-23 DOI: 10.1163/9789004435544_005

引用次数: 0

The Muslim Brotherhood 穆斯林兄弟会

Handbook of Islamic Sects and Movements Pub Date : 2021-06-23 DOI: 10.5040/9780755607877.chapter-005

René V. L. Wadlow

引用次数: 0

The Druze 德鲁兹派

Handbook of Islamic Sects and Movements Pub Date : 2021-06-23 DOI: 10.2307/2164159

R. Betts, The Druze, R. Betts

引用次数: 9

The Islam Nusantara Movement in Indonesia

Handbook of Islamic Sects and Movements Pub Date : 2021-06-23 DOI: 10.1163/9789004435544_008

H. Kato

{"title":"The Islam Nusantara Movement in Indonesia","authors":"H. Kato","doi":"10.1163/9789004435544_008","DOIUrl":"https://doi.org/10.1163/9789004435544_008","url":null,"abstract":"Indonesia is known as a country of socio-cultural diversity with approximately 300 ethnic groups (Kewarganegaraan n.d.).1 The spiritual life of Indonesians is also rather heterogeneous, as various religious traditions are deeply rooted in the fourth most populous nation in the world today (World Population Review 2020).2 Despite the fact that 87.2 per cent of the total population embraces the faith of Islam (Badan Pusat Statistik 2010), chronology shows that non-Islamic traditions were dominant in the Indonesian archipelago prior to the advent of Islam. The kings of a maritime empire called Srivijaya which flourished in southern Sumatra between the seventh and thirteenth centuries (Legge 1964: 5–6), for instance, adopted Buddhism and contributed to cultural interchanges among Southeast Asia, South Asia, and East Asia (Laffan 2011: 4). We also know that Borobudur, which is one of the oldest and largest single Buddhist monuments in the world, was built by the Sailendra Kingdom, which was dominant in Central Java in the eighth century (Laffan 2011: 28). Prambanan temples in Central Java were built by an ancient Hindu kingdom called Old Mataram in the tenth century, and the eastern island of Bali, a famous tourist destination today, is also known as the homeland of the Indonesian version of Hinduism. Apart from the organised religions, such as Hinduism and Buddhism, the local traditions and cultures have also profoundly exerted their influence over the spiritual life of Indonesians. This tendency is most noticeable in Java, which is the most populated island in the country. The customary traditions of Javanese cultures, including communal religious meals, traditional medicine, and the performance of aristocratic rituals in the residence of Sultan, are corelated with Islam (Woodward 2011: 5). Some argue that Islam in Indonesia is syncretic and is by no means monolithic. Clifford Geertz, for example, stated","PeriodicalId":410071,"journal":{"name":"Handbook of Islamic Sects and Movements","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133146651","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

The Alevīs and ʿAlawīs

Handbook of Islamic Sects and Movements Pub Date : 2021-06-23 DOI: 10.1163/9789004435544_016

Yvette Talhamy

{"title":"The Alevīs and ʿAlawīs","authors":"Yvette Talhamy","doi":"10.1163/9789004435544_016","DOIUrl":"https://doi.org/10.1163/9789004435544_016","url":null,"abstract":"Many confuse the Alevīs of Turkey with the ʿAlawīs of Syria, regarding them as one and the same because their names are similar. In both cases, the name indicates a loyalty to, or descent from, ʿAlī ibn Abī Ṭālib, the cousin and son-inlaw of the Prophet Muḥammad and a figure who is venerated by both groups and especially so in Shīʿa Islam. However, close examination of the two groups indicates that, despite some small similarities in their religious doctrines and practices, the differences between the two are far greater. Although the ʿAlawīs constitute just a small percentage of the Syrian population (about twelve percent), they are the only minority that rules over a Sunnī-majority population; they are the ‘rulers’ of Syria, since the president of the state (from 1971 CE until today 2020 CE)1 is of an ʿAlawī origin. The term ʿAlawī’ became prevalent only in the early-twentieth century; up until then, they were known to most as the Nuṣayrīs. Since the thirteenth century, most of the group has inhabited the mountain region Jabal al-Nuṣayriyya (‘the Nuṣayriyya Mountain’ which is named after the group) in Northwest Syria, as well as the Hatay region in South Turkey. Today, however, followers can be found across many parts of Syria (Zisser 1999: 130). Some sources consider the ʿAlawīs to be a sect, a stance taken in accordance with Shīʿite doctrine. Although there are some likenesses between the ʿAlawīs and Twelver Shīʿite Islam, such as their mutual reverence for ʿAlī and the twelve imāms, as well as their shared belief in religious dissimulation, the ʿ Alawīs hold many beliefs that are not accepted by the Twelver Shīʿites. These include the belief in the transmigration of souls and the placing of ʿAlī above the Prophet Muḥammad, among others (Friedman 2002: 89). Today, the Alevīs are one of Turkey’s largest religious minorities. No accurate data regarding the proportion of Alevīs within the Turkish population are currently available, and it could be anywhere between 10 to 40 per cent and “recent figures suggest Alevīs number in the region of 20 to 25 million” (Minority Rights Group International n.d.). Celia Jenkins, Suavi Aydin, and","PeriodicalId":410071,"journal":{"name":"Handbook of Islamic Sects and Movements","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124284786","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 1