苏菲派、苏菲主义和皈依叙事

Khairudin Aljunied
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引用次数: 0

摘要

第二章将逐步主义与本书后面的伊斯兰化的民粹主义阶段联系起来。它考虑了马来人对伊斯兰教的灌输和接受的情感和神秘层面。它解释了苏菲派是如何通过精神和文化手段获得穆斯林皈依者的。苏菲派使用了wayang kulit(皮影戏)、dikir barat(抒情诗歌辩论)、民间故事、宗教故事、魔法和其他形式的神秘艺术作为伊斯兰化的工具。然后我们过渡到Tijana krstiki所说的“伊斯兰传统的皈依叙事”,发现于受苏菲派和神秘主题启发的马来hikayat文本中。这些叙述很有价值,有助于我们理解早期马来穆斯林如何理解并试图解释他们皈依伊斯兰教的意义,以此作为说服更广泛的社会接受新信仰的手段。苏菲派和神秘主义主题还有另一个作用:它们掩盖了在伊斯兰帝国扩张时期促使马来精英接受伊斯兰教的潜在的实用主义和战略动机。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Sufis, Sufism, and Conversion Narratives
Chapter 2 bridges the gradualist with the populist phase of Islamization later in this book. It considers the emotive and mystical dimensions of the infusion and reception of Islam among the Malays. It explains how the Sufis gained Muslim converts through spiritual and cultural means. The Sufis employed wayang kulit (shadow puppet plays), dikir barat (lyrical verse debate), folk tales, religious stories, magic, and other forms of mystical arts as Islamizing tools. We then transition to what Tijana Krstić termed as “Islamic tradition of conversion narratives” found in Malay hikayat texts inspired by Sufi and mystical themes. These narratives are valuable in helping us understand how early Malay Muslims made sense of and sought to explain the significance of their conversion to Islam as a means to persuade the wider society to adopt the new faith. Sufi and mystical themes served another function: they masked underlying pragmatic and strategic motives that prompted Malay elites to accept Islam in the age of the expansion of Islamic empires.
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