ABSTRACT

Jordanian Salafis are often anti-Shiite and employ the religious and conspiratorial arguments against Shiism found among Salafis elsewhere. Yet the specific arguments they use show that they are not merely the Jordanian exponents of a global anti-Shiite Salafi trend, but also have reasons of their own to exploit sectarianism. These reasons have to do with the near absence of Shiite communities in Jordan (meaning that anti-Shiite sentiments will not lead to civil strife in Jordanian society itself), the regime’s ecumenical attitude towards Twelver and Fiver Shiites and its highly critical views of ‘political Shiism’ and ‘Shiitizers’. At the same time, the position of Salafis in Jordan, whose beliefs are viewed with scepticism by a regime that supports ‘moderate’ Islam, also plays a role. Quietist Salafis, who shun political activism, are keen to show the regime their non-violent, obedient and loyalist credentials as allies in the fight against radical Islamism. Political Salafis, who do engage in political activism, also want to show that there is nothing to fear from them and that they can be trusted. Both groups have used Shiism to make these points, showing that Salafi anti-Shiism is not just a global phenomenon, but is also locally shaped.

摘要

约旦萨拉菲派经常是反什叶派的，他们使用在其他地方的萨拉菲派中发现的反对什叶派的宗教和阴谋论点。然而，他们使用的具体论据表明，他们不仅是全球反什叶派萨拉菲趋势的约旦代表，而且还有他们自己利用宗派主义的理由。这些原因与约旦几乎没有什叶派社区（这意味着反什叶派情绪不会导致约旦社会本身的内乱）、该政权对十二和五什叶派的普世态度及其对“政治什叶派”和“什叶派”。与此同时，支持“温和”伊斯兰教的政权对萨拉菲派的信仰持怀疑态度，约旦萨拉菲派的立场也发挥了作用。回避政治激进主义的安静主义者萨拉菲斯，热衷于向该政权展示他们作为反对激进伊斯兰主义的盟友的非暴力、顺从和忠诚的信誉。从事政治活动的政治萨拉菲派也想表明，他们没有什么可害怕的，他们可以被信任。这两个团体都使用什叶派来表达这些观点，表明萨拉菲反什叶派不仅是一种全球现象，而且是局部形成的。