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     注释:

1. 欧洲伊斯兰”(European Islam，Euro - Islam1概念，最先由德国哥廷根大学教授巴萨姆·梯比(BassaI、 Tibi)在上世纪90年代初提出，此后其他的提法接踵而至，如“西方伊斯兰”(Western Islam)、“美国伊斯兰”(American Islam)等。虽然拉玛丹的理论主要针对的是“欧洲穆斯林”，而“欧洲穆斯林”与“西方穆 斯林”所指的外延有所不同，但考虑到美国的穆斯林与欧洲的穆斯林所面临的问题基本上是相同的，拉玛 丹的理论也能够涵盖整个西方穆斯林问题，因此本文没有对这两个名词加以严格的区分。

2. Robert S.Leiken,Europe's Angry Muslims,New York.Oxford University Press,2010.

3. Ira M. Lapidus, A History of Islamic Societies,2nd ed., Cambridge: Cambridge University Press,2002, p.808.

4. Rober J. Pauly,Jr.，Islam in Europe: Integration or Marginalization?Burlington,VT.

5. 拉玛丹将当代伊斯兰思潮归纳为六种派别：经院传统主义（Scholastic Traditionalism),赛莱菲文本主义(Salafi literalism),赛莱菲改革主义（Salafi Reformism),政治文本的赛莱菲主义（Political Literalist Salafism),自由的或理性的改革主义（Liberal or rationalist reformism) 以及苏菲主义（Sufism),而他把自己归入了赛莱菲改革主义。See Rariq Ramandan,Western Muslims and the Future of Islam,NewYork:OX-ford University Press,2004,pp.24-30.

6. Tariq Ramadan,Western Muslims and the future of islam,New York:Oxford University Press,2004,p.27.

7. 美国奥巴马政府上台后，2009年1月在国务卿希拉里.克林顿的力主下，美国政府又解除了对他的入境限制。

8. Tariq Ramadan,Western Muslims and thE Future of Islam,New York: Oxford University Press,2004,p.9.

9. 同上，第37页。

10. 同上，第12页。

11. Tariq Ramadan,What 工 Believe,New York: Oxford University Press,2010,pp.41-42.

12. “回归自我”(return to oneself)就是“回归人类本性”(fitra，human nature)，此即真主吹人人类的原气。伊斯兰教认为对真主的信仰本身植根于人性之中，换言之，人天生具有接受纯粹一神论的倾向；神启律法与人类的需求、愿望和倾向有着完美的契合，在此意义上，伊斯兰教也是一个“自然的宗教”（dina - fitra）,参见《古兰经》(7：172，30：30)。

13. Tariq Ramadan, Western Muslims and the Future吖Islam,New York: Oxford University Preiss,2004,pp.31- 32．

14. 同上，第54页。

15. Tariq Ramadan,Radical Reform:Islamic Ethics and Liberation,New York: Oxford University Press,2008.

16. Bhikhu Parekh,“European Liberalism and‘the Muslim Question'，”ISIM Paper 9,Amsterdam:Amster- dam University Press,2008, pp.5-6

17. Tariq Ramadan,"Europeanization of Islam or Islamization of Europe?"in Shireen Hunter,ed., Islam, Eu-rope's Second Religion:The New Social. Cultural,and Political Landscape,New York:Praeger,p.207

18. Tariq Ramadan,Western Muslims and the Future of Islam.New Youk:Oxford University Press,2004,p.63

19. 同上第79页。

20. Shahrough Akhavi,"Islam and the West in World History,"Third World Quarterly,Vol.24.No,3,p.545.

21. Jocelyne Cesari,"Muslim Identities inEurope:the Snare of Exceptionalism.'in Azia al-Azmeh and Effie Fo-kas,eds.,Islam in Europe:Diversity,Identity and Influence,Cambridge:Cambridge University Press,2007,pp.54-55.

22. Olivier Roy, Globalized Islam: The Search for a New Ummah, New York: Columbia University Press, p.38.

23. Anonymous, "Who} s Afraid of Tariq Ramadan?" Foreign Policy, Vol.145 (Nov/Dec 2004), p.20.

24. Alberto Bisin, Eleonora Patacchini, Thierry Verdier, and Yves Zenou, "Are Muslim Immigrants Different in Terms of Cultural Integration?v Journal of the European Ecunomic Association, VoL 6, No.2-3 (April-May 2008), pp.445-456.

25. Tariq Ramadan, Western Muslims and the Future o f Islam, New York: Oxford University Press,2004, pp 5,107.

26. Tariq Ramadan, What I Believe, New York: Oxford University Press,2009, pp.21-22.

27. See Eric Brown, "After the Ramadan Affair: New Trends in Islamism in the West," in Hillel Fradkin, Husain Haqqani, and Eric Brown, eds., Current Trends in Islamist Ideology, Vol.2, Washington, D. C. : Hud-son Institute,2005, p.9.

28. Tariq Ramadan, Western Muslims and the Future o f Islam, New York: Oxford University Press,2004, pp128-129.004, pp128-129.

29. Tariq Ramadan，“Swiss Minaret Ban:Can Europe Learn to Trust its Muslim Citizens7" The Christian Science Monitor,December 1,2009.

30. “伊斯兰恐惧症”(Islamophobia)是指对伊斯兰和穆斯林毫无根据的害怕和敌视。这一害怕和敌视导致对穆斯林的歧视、刻板印象、有罪假设，排斥其进入主流的政治或社会进程，最后滋生为仇恨犯罪等。伊斯兰恐惧症包括四个层面，即政治、就业和管理责任方面的排斥；就业、教育、健康和提供服务方面的歧视； 媒体和日常言谈方面的歧视；身体攻击、财产破坏。言词攻击方面的暴力。See Runnymede Trust，Islamo- phobia:AChallenge for Us All (London,UK,1997).

31. Tariq Ramadan，“Europeanization of Islam or Islamization of Europe?”in Shireen T.Hunter,ed.,Istam, Eu rope's Second Religion,Westport,CT: Praeger,2002,p.209.

32. Tariq Ramadan, Western Muslims and the Futureo,Islam,New York: Oxford University Press,2004,p.168.

33. TariqRamadan,ToBeaEuropeanMustim,Leicester,UK:Islamic Foundation,1999,pp. 162-173.

34. Tariq Ramadan, Western Muslims and the Futureo,Islam, New York: Oxford University Press,2004,p.165.

35. 同上，p．170.“隔都化”(ghettoization)概念，源自ghetto -词，意指少数族裔在物质层面和文化层面上遭 受排挤的过程。

36. Tariq Ramadan, To Be n European Muslim, Leicester, UK: Islamic Foundation,1999,p.22.

37. Tariq Ramadan, What.工Believe, New York: Oxford University Press,2010, pp.5-6.

38. Deborah Sontag, "Mystery of the Islamic Scholar Who Was Barred by the U.S.,"New York Times, October 6,2004.

39. 美国学者安德鲁.马奇作出了“整合自由主义”与“政治自由主义”的二分。前者构成了有关生活意义的主张并表现为一种生活方式，而后者只是有关社会和政治合作的信条，而不是一种对生活的价值和目标的规定。See Andrew F.March,"Reading Tariq Ramandan:Political Liberalism,Islam,and'Overlapping Con_sensus",'Ethics&International A f fairs,Vol.21,No.4(Winter 2007),pp.399-413.

40. [美]塞缪尔亨廷顿著、程克雄译《我们是谁？：美国国家特性面临的挑战》，北京：新华出版社，2005年，第15页。

41. Open Society Institute, "Muslims in Europe:A Report on 11 Eu Cities,’December 15,2009,available:www。soros.org/initiatives/home/articles... /muslims-europe-20091215.

42. Paul Berman, The Flight o厂the Intellectuals, New York: Melville House,2010.