寄予厚望,幻灭:耶路撒冷的伊斯兰大会(1931)

S. Kirillina, A. L. Safronova, V. Orlov
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引用次数: 0

摘要

该研究课题的意义在于,哈里发问题在现代阿拉伯-穆斯林世界的社会和政治生活中具有相关性。本研究项目的目的是分析哈里发运动出现的原因和后果,这是穆斯林世界对奥斯曼帝国的毁灭和1924年土耳其共和国领导层清算哈里发制度的反应。与此同时,作者把重点放在耶路撒冷的伊斯兰大会(1931年)上,把它作为穆斯林关于Ummah统一和哈里发未来命运的社会政治讨论的一个具体例子。根据历史资料,作者确定了伊斯兰世界主要地区- -中东、北非和南亚- -哈里发主义者意识形态和价值观的多样性中的矛盾,以耶路撒冷穆夫提Amin al-Husseini(约1895-1974年)活动中的矛盾为例,分析了哈里发主义意识形态家前进道路上的方法、精神和政治障碍。主张阿拉伯巴勒斯坦独立建国的印度穆斯林领袖肖卡特·阿里(1873-1938),主张复兴哈里发国的事业国际化。作者证明,20世纪30年代的“伊斯兰国际主义”开始获得越来越多的国家性、民族性、文化性的形式,这是由于在第一次世界大战后发生变化的地缘政治条件下,英国殖民官员和土耳其、埃及的政治精英对哈里发主义的不信任。此外,还揭示了研究穆斯林高等教育对表征哈里发主义者及其对手的政治、价值、宗教和哲学立场的重要性。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
High Hopes, Lost Illusions: General Islamic Congress in Jerusalem (1931)
The significance of the research topic is due to the relevance of the problem of the caliphate in the social and political life of the modern Arab-Muslim world. The purpose of this research project is to analyze the causes and consequences of the emergence of caliphate movements, which were the reaction of the Muslim world to the destruction of the Ottoman Empire and the liquidation of the institution of the caliphate in 1924 by the republican leadership of Turkey. At the same time, the authors focus on the General Islamic Congress in Jerusalem (1931) as a concrete example of the socio-political discussions of Muslims about the unity of the Ummah and the future fate of the caliphate. Based on the materials of historical sources, the authors identified contradictions in the diversity of ideological and value views of the caliphatists in the main areas of Islamic world - in the Middle East, North Africa and South Asia, analyzed methodological, spiritual and political obstacles that stood in the way of the ideologists of caliphatism by the example of contradictions in the activities of the Mufti of Jerusalem Amin al-Husseini (c. 1895-1974), who advocated the independent statehood of Arab Palestine, and the leader of Indian Muslims Shaukat Ali (1873-1938), who advocated the internationalization of the cause of the revival of the caliphate. The authors prove that “Islamic internationalism” in the 1930s began to acquire more and more national, ethno-culturally conditioned forms, which was due to the distrust of caliphatism on the part of the British colonial officials and the political elites of Turkey and Egypt in the geopolitical conditions that changed after the First World War. In addition, the importance of studying higher Muslim education for the characterization of the political, value, religious and philosophical positions of the caliphists and their opponents is revealed.
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