从“效忠与拒绝”理论探析当代伊斯兰极端主义产生的根源
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摘要
赛莱菲主义是当代伊斯兰极端主义的主体,已形成系统而复杂的理论。"效忠与拒绝"理论是赛莱菲派的核心理论之一,它要求穆斯林只能忠于穆斯林及其文化与价值观,应拒绝、远离异教徒,否定与拒绝异教徒的文化、历史与价值观。按其教义,憎恶、仇恨甚至战争,是穆斯林与异教徒之间的必然选择。"效忠与拒绝"从最初的部落传统发展为伊斯兰教的宗教-政治概念,再到当代宗教极端主义的核心理论,反映了伊斯兰极端主义理论的起源与演进路径。按赛莱菲理论家的说法,"效忠与拒绝"理论有宗教经典的文字依据,事实上,这一理论更有极端主义宗教理论家的诠释与发展,部分曲解了经训的原意,在"回归经训"的名义下否定了伊斯兰教的时代发展。认清"效忠与拒绝"理论的渊源、演变及其影响,有助于我们理解和认知当代伊斯兰极端主义的思想源头。据此,如何从理论上驳倒"效忠与拒绝"这类极端主义理论,是学界面临的巨大挑战。
As the main constituent of contemporary Islamic extremism, the systematic and complicated theory of Salafism has come into being. Al-wala Wal-bara,which means loyalty and disavowal, is one of the key principles of Salafism. Under this principle,Muslims are required to be loyal to Muslims,Islamic culture and Islamic values; to disavow, reject and keep distance from Non-Muslims, their culture, history and values. This principle purports that hatred,animosity,even war,are inevitable choices between Muslims and Non-Muslims.Originally,Al-wala and Wal-bara were Arabic tribal traditions respectively during pre-Islam times,then they were combined and evolved by Muslim scholars into an Islamic religious and political conception,until changed into one of the key principles of contemporary Islamic theory. This evolution demonstrates how conceptions of Islamic extremism originated, evolved, and finally ideated. According to Salafis scholars, Al-wala Wal-bara was based on the sentences of Koran and Sunna,but actually this principle was developed even more from both extreme explanations and distortions of the Koran and Sunna. It negates the evolution and achievements in different times and societies,despite in the name of coming back to Islamic truth. Correct understanding of the origins, evolution and influences of Al-wala Wal-bara would be conducive to our recognition of the roots of contemporary Islamic extremism. Accordingly, how to confute the Islamic extremism theories like Al-wala Wal-bara,would be a big challenge to academia.
As the main constituent of contemporary Islamic extremism, the systematic and complicated theory of Salafism has come into being. Al-wala Wal-bara,which means loyalty and disavowal, is one of the key principles of Salafism. Under this principle,Muslims are required to be loyal to Muslims,Islamic culture and Islamic values; to disavow, reject and keep distance from Non-Muslims, their culture, history and values. This principle purports that hatred,animosity,even war,are inevitable choices between Muslims and Non-Muslims.Originally,Al-wala and Wal-bara were Arabic tribal traditions respectively during pre-Islam times,then they were combined and evolved by Muslim scholars into an Islamic religious and political conception,until changed into one of the key principles of contemporary Islamic theory. This evolution demonstrates how conceptions of Islamic extremism originated, evolved, and finally ideated. According to Salafis scholars, Al-wala Wal-bara was based on the sentences of Koran and Sunna,but actually this principle was developed even more from both extreme explanations and distortions of the Koran and Sunna. It negates the evolution and achievements in different times and societies,despite in the name of coming back to Islamic truth. Correct understanding of the origins, evolution and influences of Al-wala Wal-bara would be conducive to our recognition of the roots of contemporary Islamic extremism. Accordingly, how to confute the Islamic extremism theories like Al-wala Wal-bara,would be a big challenge to academia.
引文
(1)瓦哈比主义,因18世纪阿拉伯半岛的伊斯兰宗教学者伊本·瓦哈布而得名。瓦哈布在继承历史上伊本·罕百里、伊本·泰米叶等人思想的基础上,更加强调回归传统,反对伊斯兰教中的异教成分,主张建立真正的伊斯兰政权。瓦哈比主义因沙特国家的成功而发展壮大,是沙特阿拉伯的主流意识形态。
(2)赛莱菲,阿拉伯语意为“虔诚的先辈”。赛莱菲主义主张,伊斯兰教的经典形态只能是先知穆罕默德及其弟子及孙弟子时代的伊斯兰教。后来的赛莱菲派学者倾向于认为,伊斯兰教已经脱离的先知时代的正统,需要正本清源,从思想、仪式、社会组织乃至国家形态,全面回归“虔诚先辈”时代的伊斯兰教。
(3)Roel Meijer,“Introduction”,in Roel Meijer ed.,Global Salafism:Islam’s New Religion Movements,New York,Columbia University Press,2009,pp.1-32.
(1)Mohammed Bin Ali,The Roots of Religious Extremism:Understanding the Salafi Doctrine of AlWala’wal Bara’,London,Imperial College Press,2016,pp.5-6.
(1)Shaykh Muhammad Saeed al-Qahtani,Al-Wala’wa’l-Bara’:According to the Aqeedah of the Salaf,Part 1,KashfulS hubuhat Publications,p.67.
(1)Mohammed Bin Ali,op.cit.,p.94.
(1)Mohammed Bin Ali,op.cit.,p.104.
(1)关于“效忠与拒绝”理论的演绎历程,约阿斯·瓦格梅克斯和穆罕默德·本·阿里都有比较清晰的论述,see Joas Wagemakers,“The Transformation of a Radical Concept:al-wala’wa-l-bara’in the Ideology of Abu Muhammad al-Maqdisi”,in Roel Meijer ed.,Global Salafism:Islam’s New Religion Movements,New York,Columbia University Press,2009,pp.81-106;Joas Wagemakers,A Quietist Jihadi:The Ideology and Influence of Abu Muhammad al-Maqdisi,Cambridge etc.:Cambridge University Press,2012;Mohammed Bin Ali,op.cit.
(1)Mohammed Bin Ali,op.cit.,p.3.
(2)StéphaneL acroix,“Between Revolution and Apoliticism:Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism”,in Roel Meijer ed.,op.cit.,pp.58-80.
(1)Mohammed Bin Ali,op.cit.,p.179.
(2)Shaykh Muhammad Saeed al-Qahtani,Al-Wala’wa’l-Bara’:According to the Aqeedah of the Salaf,Part 2,KashfulS hubuhat Publications,pp.112-122.
(1)Mohammed Bin Ali,op.cit.,p.154.
(1)Quted from Mohammed Bin Ali,op.cit.,p.186.
(1)这里需要指出的是,学界对于戛尔达维是不是赛莱菲学者尚有争议。
(1)Tim Niblock,Saudi Arabia:Power,Legitimacy and Survival,Routledge,2006,pp.9-13.
(1)Mohammed Bin Ali,op.cit.,p.172.
(1)Roel Meijer ed.,op.cit.,pp.1-32.
(2)Mohammed Bin Ali,op.cit.,p.129.
(1)[美国]约翰·L.埃斯波西托、[美国]达丽亚·莫格海德:《谁代表伊斯兰讲话》,晏琼英、王宇洁、李维建译,中国社会科学出版社,2010年版,第52~95页。
(1)Mohammed Bin Ali,op.cit.,p.264.
(2)Ibid.,p.261.
(2)赛莱菲,阿拉伯语意为“虔诚的先辈”。赛莱菲主义主张,伊斯兰教的经典形态只能是先知穆罕默德及其弟子及孙弟子时代的伊斯兰教。后来的赛莱菲派学者倾向于认为,伊斯兰教已经脱离的先知时代的正统,需要正本清源,从思想、仪式、社会组织乃至国家形态,全面回归“虔诚先辈”时代的伊斯兰教。
(3)Roel Meijer,“Introduction”,in Roel Meijer ed.,Global Salafism:Islam’s New Religion Movements,New York,Columbia University Press,2009,pp.1-32.
(1)Mohammed Bin Ali,The Roots of Religious Extremism:Understanding the Salafi Doctrine of AlWala’wal Bara’,London,Imperial College Press,2016,pp.5-6.
(1)Shaykh Muhammad Saeed al-Qahtani,Al-Wala’wa’l-Bara’:According to the Aqeedah of the Salaf,Part 1,KashfulS hubuhat Publications,p.67.
(1)Mohammed Bin Ali,op.cit.,p.94.
(1)Mohammed Bin Ali,op.cit.,p.104.
(1)关于“效忠与拒绝”理论的演绎历程,约阿斯·瓦格梅克斯和穆罕默德·本·阿里都有比较清晰的论述,see Joas Wagemakers,“The Transformation of a Radical Concept:al-wala’wa-l-bara’in the Ideology of Abu Muhammad al-Maqdisi”,in Roel Meijer ed.,Global Salafism:Islam’s New Religion Movements,New York,Columbia University Press,2009,pp.81-106;Joas Wagemakers,A Quietist Jihadi:The Ideology and Influence of Abu Muhammad al-Maqdisi,Cambridge etc.:Cambridge University Press,2012;Mohammed Bin Ali,op.cit.
(1)Mohammed Bin Ali,op.cit.,p.3.
(2)StéphaneL acroix,“Between Revolution and Apoliticism:Nasir al-Din al-Albani and his Impact on the Shaping of Contemporary Salafism”,in Roel Meijer ed.,op.cit.,pp.58-80.
(1)Mohammed Bin Ali,op.cit.,p.179.
(2)Shaykh Muhammad Saeed al-Qahtani,Al-Wala’wa’l-Bara’:According to the Aqeedah of the Salaf,Part 2,KashfulS hubuhat Publications,pp.112-122.
(1)Mohammed Bin Ali,op.cit.,p.154.
(1)Quted from Mohammed Bin Ali,op.cit.,p.186.
(1)这里需要指出的是,学界对于戛尔达维是不是赛莱菲学者尚有争议。
(1)Tim Niblock,Saudi Arabia:Power,Legitimacy and Survival,Routledge,2006,pp.9-13.
(1)Mohammed Bin Ali,op.cit.,p.172.
(1)Roel Meijer ed.,op.cit.,pp.1-32.
(2)Mohammed Bin Ali,op.cit.,p.129.
(1)[美国]约翰·L.埃斯波西托、[美国]达丽亚·莫格海德:《谁代表伊斯兰讲话》,晏琼英、王宇洁、李维建译,中国社会科学出版社,2010年版,第52~95页。
(1)Mohammed Bin Ali,op.cit.,p.264.
(2)Ibid.,p.261.