Religious Education and the Rhetoric of Reform: The Madrasa in British India and Pakistan
Religious Education and the Rhetoric of Reform: The Madrasa in British India and Pakistan
复制标题
宗教教育与改革修辞：英属印度和巴基斯坦的宗教学校
DOI：
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发表时间：
1999
影响因子：
0.7
通讯作者：
M. Zaman
中科院分区：
文献类型：
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作者：
M. Zaman
宗教学校是19世纪和20世纪穆斯林社会反复尝试改革的众多机构之一。关于中世纪伊斯兰教的宗教学校，参见George Makdisi，《学院的崛起》(爱丁堡：爱丁堡大学出版社，1981)；Jonathan Berkey，《中世纪开罗的知识传递：伊斯兰教育社会史》(普林斯顿：普林斯顿大学出版社，1992)；Michael Chamberlain，《中世纪大马士革的知识和社会实践》1190-1350(剑桥：剑桥大学出版社，1994)。鉴于这一机构在保存和生产知识以及形成宗教精英方面的中心地位，宗教学校对宗教权威的建设至关重要。现代穆斯林社会的深刻变化并不一定使这一机构边缘化，但这种变化经常引起人们对宗教学校在社会中的地位和作用以及在其中养育的‘乌拉玛’是否应该改革，如果应该，目的是什么，如何改革，由谁来改革的问题。
The madrasa is one of the many institutions which have seen recurrent attempts at reform in Muslim societies during the nineteenth and twentieth centuries. Since the eleventh century, when it first emerged as the principal institution of higher Islamic learning, the madrasa has undergone many changes, adapting in varying degrees to local cultures and changing times.On the madrasa in medieval Islam, see George Makdisi, The Rise of Colleges (Edinburgh: Edinburgh University Press, 1981); Jonathan Berkey, The Transmission of Knowledge in Medieval Cairo: A Social History of Islamic Education (Princeton: Princeton University Press, 1992); Michael Chamberlain, Knowledge and Social Practice in Medieval Damascus 1190–1350 (Cambridge: Cambridge University Press, 1994). Given the centrality of this institution in the preservation and production of knowledge as well as in the formation of the religious elite, the madrasa is crucial to the construction of religious authority. Profound changes in Muslim societies in modern times have not necessarily marginalized this institution, but such changes have frequently raised questions about the position and function of the madrasa in society and of the ‘ulama reared in it, about whether this institution ought to be reformed, and if so, to what end, how, and by whom.