Ibrahim先知的啟發：無論在多麼艱難的情況下，依舊堅信 安拉。
2013年11月8日 星期五
2013年11月7日 星期四
Islam and Homosexuality” by Tariq Ramadan
The Islamic position on homosexuality has become one
of the most sensitive issues facing Muslims living in the West, particularly in
Europe.
It is being held up as the key to any eventual
“integration” of Muslims into Western culture, as if European culture and
values could be reduced to the simple fact of accepting homosexuality. The
contours of this de facto European culture is in a state of constant flux,
shifting according to the topic of the day. Just as some insist, as do the Pope
and certain intellectuals—often dogmatic and exclusivist defenders of the
Enlightenment—that Europe’s roots are Greek and Christian (thus excluding
Muslims), so several homosexual spokesman and the politicians who support them
are now declaring (with an identical rejection of Muslims) that the
“integration of Muslims” depends on their acceptance of homosexuality.
The contradiction is a serious one: does Christianity, which forms the
root structure of European culture, and which purports to embody European
values and identity, not condemn homosexuality? A curious marriage. Unless the
contradiction is intended to stigmatize Islam and Muslims by presenting them as
“the Other”… without fear of self-contradiction.
2013年11月6日 星期三
THE ISSUE OF WOMEN by Tariq Ramadan
The issue of women has always been a priority in my commitment.
I have kept questioning traditional interpretations and inviting Muslims to
honest lucidity and critical reflection over the situation of women in Muslim
majority societies and in communities settled in the West. The point was not to respond to Western criticisms by adopting a
defensive (or altogether apologetic) attitude but to answer the requirement of
intellectual probity and consistency. I have repeated this many
times: Islam has no problem with women, but Muslims do
clearly appear to have serious problems with them, and the
reasons and sometimes the (questionable) justifications for this must be sought
from within.
First, there is a double phenomenon at the source of all the
theological and social constructions that have been established a posteriori. The issue of women is among those most widely affected by literalist readings of the Quran and of
Prophetic traditions. Neglecting the fact that the Revelation took place in a
given context and that its transmission over a period of twenty-three years
determines an orientation as to divine pedagogy, literalist
readings freeze the text out of its context, of its
internal progression, and of the ends of the global message. They proceed by “reduction” and sometimes manage to justify
interpretations that clearly contradict the overall message in its historical
evolution or the model of behaviour set by the Prophet of Islam. Beyond unjustified practices (such as physical violence as
already mentioned), reformist and literalist interpretations differ in their
very conception of women, and of their identity and autonomy. Literalist interpretations integrate the patriarchal
context of the time without any critical distance and associate women’s
presence and role to their relation to men, while the reformist approach reaches out beyond the historical context to
extract fundamental objectives as to women’s identity and their status as autonomous beings. Women should thus become
subjects and master their own fates.
2013年10月13日 星期日
沒有歧視的台灣社會？
許多台灣人同情那些中東社會保守氣氛下的世俗化女性，認為儘管沒有人強迫她們戴上頭巾，但受於社會氣氛，因多數人戴頭巾的關係，所以感受到外在壓力而不情願地帶上頭巾了。
不過他們可能不會知道，在我們所處的台灣社會，即使到了現在，許多台灣的穆斯林們，依舊認為外界給予許多精神上的壓力，如在公開場合上戴頭巾，擔心別人異樣的眼光、外出與朋友聚餐只能選擇素食或是海鮮食物，但又怕朋友不太高興、禮拜時間到了，不好意思和朋友或客戶說，怕破壞氣氛、找工作時擔心老闆不同意禮拜或是戴頭巾的要求，還有婚姻等其他議題。
再者，台灣媒體對伊斯蘭訊息的報導，導致鄉民在網路上瘋狂的留言怒罵，以及一些專家在媒體上暢談伊斯蘭事務，這讓許多台灣穆斯林感到信仰遭到攻擊與被羞辱。這種內心受傷的感受是非穆斯林所無法深入體會的。
說實話，筆者也是因為這種無形的壓力，進入大學之後才真正開始學習自己的宗教。到現在自認有點能力可以反駁這種歧視性的言論。
2013年9月29日 星期日
信仰與生活
牛津大學教授Tariq Ramadan接受訪談。主持人提出許多敏感的問題。如
1. 宗教是助長與滋養暴力的來源嗎？
2. 信仰宗教的人是非理性的嗎？
3. 宗教與極端主義的關係？
4. 如何看待現實與原則的差距？
5. 何謂伊斯蘭法(Sharia)與教法判令(Fatwa)?
Ramadan教授表示，如果說到暴力，則先必須討論人性，暴力與宗教沒有什麼關係。身為人類，我們應該先對抗自己的內在黑暗(Inner
violence)一面。伊斯蘭的古蘭經或是基督教的聖經談到人類如何應對暴力。如伊斯蘭談到Jihad，不是與暴力相連，而是朝向和平的方式。達到這個和平境界，首先個人必須先處理內在的緊張關係。
另外有宗教信仰的人不能說缺乏理性。因為在古蘭經許多經文中，已經提醒世人思考造物者的跡象。如「難道你們不知道嗎」這個問句常出現在古蘭經中，目的是提醒世人思考經文啓示的意義與內涵。
Ramadan教授提到伊斯蘭的最高原則是「平安」（Peace）而非正義(Justice)。穆斯林進入真主的祥和之地，是最高境界。如經文對天園的描述：「你們進入天園吧，你們沒有恐懼，也不憂愁。」(7:49)
2013年8月25日 星期日
伊斯蘭觀點中的正義
「在美國最著名大學——哈佛大學的法學院正門入口處的牆上，銘刻着古蘭經《婦女章》第135節明文，並稱其是歷史以來，對“正義”這個詞最偉大的表述。
這節尊貴的古蘭經文被銘刻在哈佛大學法學院正門入口的牆上。該面牆專門用來銘刻歷史上，關於“正義”一詞的最主要的表述。
這節古蘭經明文的內容是：“通道的人們啊！你們當維護公道，當為真主而作證，即使不利於你們自身，和父母至親。無論被證的人，是富足的，還是貧窮的，你們都應當秉公作證；真主是最宜於關切富翁和貧民的。你們不要順從私慾，以致偏私。如果你們歪曲事實，或拒絶作證，那末，真主確是徹知你們的行為的。”（婦女章：135）
哈佛大學法學院稱，這節古蘭經明文是歷史以來，表述“正義”一詞最偉大的詞句。」
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