本文選題：圣訓(xùn) + 及其　； 參考：《上海外國語大學(xué)》2009年博士論文

【摘要】： 圣訓(xùn)是伊斯蘭教先知穆罕默德的言行錄,同時(shí),經(jīng)先知認(rèn)可的事,雖非他本人的言行,也被列為圣訓(xùn)范圍。圣訓(xùn)是對《古蘭經(jīng)》原則精神的具體闡釋和細(xì)化,是伊斯蘭教法的第二立法依據(jù),也是穆斯林倫理道德和行為規(guī)范的基本準(zhǔn)則。因此,圣訓(xùn)在伊斯蘭教中的地位僅次于《古蘭經(jīng)》。 記錄在冊的圣訓(xùn)包括正文((?) Mat'n)和傳述系統(tǒng)((?) Isnad)兩大部分,正文是圣訓(xùn)的內(nèi)容,傳述系統(tǒng)是圣訓(xùn)傳述者及其傳述線索。伊斯蘭教初期,圣訓(xùn)只有零星記錄,大量的圣訓(xùn)主要依靠口耳相傳。至伊斯蘭教歷2世紀(jì)(公元8世紀(jì)),人們才開始廣泛搜錄圣訓(xùn)并加以整理匯編�！恫脊锸ビ�(xùn)實(shí)錄》等大型權(quán)威圣訓(xùn)集相繼問世。圣訓(xùn)的匯編成冊,在阿拉伯-伊斯蘭文化史上具有深遠(yuǎn)的影響。 伴隨著圣訓(xùn)的搜錄與匯編,對圣訓(xùn)的研究工作也隨之展開,逐步形成了一門獨(dú)立的學(xué)科——圣訓(xùn)學(xué)。圣訓(xùn)的重要性決定了圣訓(xùn)學(xué)的重要性,作為伊斯蘭文化的一門傳統(tǒng)學(xué)科,圣訓(xùn)學(xué)與《古蘭經(jīng)》經(jīng)注學(xué)、教法學(xué)、教義學(xué)等有十分密切的關(guān)系,因此,歷來受到穆斯林學(xué)者的高度重視,使圣訓(xùn)學(xué)幾乎成為阿拉伯-伊斯蘭文化史上一門長盛不衰的顯學(xué),圣訓(xùn)學(xué)家層出不窮,相關(guān)著述汗牛充棟,形成了各具特色的圣訓(xùn)學(xué)學(xué)派,其中,遜尼派與什葉派的圣訓(xùn)研究就各有特色。 圣訓(xùn)研究也是歐美西方國家學(xué)術(shù)界關(guān)注的重要課題,特別是東方學(xué)家研究的重要內(nèi)容。眾所周知,東方學(xué)的根本目的在于為西方殖民主義服務(wù),因此,東方學(xué)家對圣訓(xùn)的研究也難脫“西方中心論”的窠臼,有關(guān)著述中充斥著根深蒂固的文化偏見。盡管如此,一些東方學(xué)家在圣訓(xùn)研究領(lǐng)域還是做出了難得的開拓,而且頗有建樹,如對圣訓(xùn)詞語檢索目錄的編纂便是一例。 中國與阿拉伯的友好交往歷史悠久,東方的中國,自古就是阿拉伯穆斯林所向往的禮儀之邦,“學(xué)問即使遠(yuǎn)在中國,亦當(dāng)求之”,是阿拉伯世界婦孺皆知的名言。隨著伊斯蘭教在唐宋時(shí)期的傳入,圣訓(xùn)也傳到了中國,并在中國境內(nèi)的清真寺內(nèi)以阿拉伯文原文的形式長期傳習(xí)。至明清時(shí)期,圣訓(xùn)始有零星漢語譯介。 新中國成立以來的半個(gè)多世紀(jì),隨著中阿關(guān)系的日益密切以及雙方文化交流的逐步加深,我國學(xué)術(shù)界對阿拉伯-伊斯蘭文化的介紹與研究有了長足進(jìn)展,對圣訓(xùn)的翻譯介紹和研究也取得了顯著成績。只是,就總體而言,我們對圣訓(xùn)的研究尚顯薄弱,至今還沒有一部系統(tǒng)論述圣訓(xùn)及圣訓(xùn)研究的專著或譯著問世。本論文的確定正從中國的研究現(xiàn)狀出發(fā)的,期望的是通過這一研究能促進(jìn)我國圣訓(xùn)學(xué)的研究,并有助于中國特色阿拉伯-伊斯蘭學(xué)學(xué)科體系的構(gòu)建以及中阿文化交流的深入開展。
[Abstract]:The holy precept is the record of the Islamic prophet Mohamed's words and deeds. At the same time, the things approved by the prophets, although not his own words and deeds, are also included in the scope of the teachings.The commandment is the concrete explanation and refinement of the spirit of the principles of the Koran, the second legislative basis of the Islamic law, and the basic criterion of the Muslim ethics and codes of conduct.Therefore, the commandment is second only to the Koran in Islam.The recorded teachings include the text.Matn) and Transmission systemIsnad), the text is the content of the teaching, and the system is the messenger and the clue.In the early days of Islam, the teachings were recorded sporadically, and a large number of them depended mainly on word of mouth.It was not until the 2nd century of the Islamic calendar (8 th century AD) that people began to extensively search for and compile the holy teachings, and a large number of authoritative scriptures, such as the Prophet of Buhari, were published one after another.The compilation of the teachings has a profound influence in the history of Arab-Islamic culture.Along with the search and compilation of the Holy Religion, the research work of the Holy Religion was also carried out, and gradually formed an independent discipline-the Scholason.The importance of the doctrine determines the importance of the doctrine. As a traditional subject of Islamic culture, the doctrine has a very close relationship with the scriptures of the Koran, the teaching of law, the teaching of dogma, etc.It has always been attached great importance to by Muslim scholars, making the study of holy teachings almost a long and prosperous prominent school in the history of Arab-Islamic culture.Among them, the Sunnis and Shia study of the holy teachings have their own characteristics.The study of the Holy Religion is also an important subject of the western academic circles in Europe and the United States, especially the Orientalist.As we all know, the fundamental purpose of Orientalism is to serve Western colonialism, so it is difficult for Orientalists to study the sacred teachings from the pattern of "Western centrism", and the relevant works are full of deep-rooted cultural prejudices.In spite of this, some Oriental scholars have made a rare development in the field of the study of the teachings, and have made some achievements, such as the compilation of the catalogue of the words of the saints.China has a long history of friendly exchanges with Arabs. China in the East has been the courteous state of Arab Muslims since ancient times. "knowledge should be sought even if it is far away from China" is a well-known saying in the Arab world.With the introduction of Islam in the Tang and Song dynasties, the holy teachings also spread to China, and spread to the mosques in China in the form of the Arabic original text for a long time.Until the Ming and Qing dynasties, there were sporadic translations of Chinese before the sacred teachings.In the more than half century since the founding of New China, with the increasingly close Sino-Arab relations and the gradual deepening of the cultural exchanges between the two sides, the introduction and study of Arab-Islamic culture in the academic circles of our country have made considerable progress.Remarkable achievements have also been made in the introduction and study of the translation of the Holy Religion.However, on the whole, our research on the Holy Religion is still weak, so far there is no monograph or translated book on the study of the Holy Religion and the study of the Holy Religion.The determination of this thesis is proceeding from the current research situation in China, which is expected to promote the study of the sacred teachings in China through this research.It also contributes to the construction of the subject system of Arab-Islamic Studies with Chinese characteristics and the further development of cultural exchanges between China and Arab countries.
【學(xué)位授予單位】：上海外國語大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2009
【分類號(hào)】：B968

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本文編號(hào)：1732765