注释：
[1]19世纪末兴起于印度北方邦的萨哈兰普尔(Saharanpur)地区的伊斯兰运动，由恪守伊斯兰传统的部分学者组成，属哈乃斐教法律派，但承认其它三大法律派别。认同契什迪耶、纳格什班迪耶、嘎德忍耶和苏哈拉瓦迪耶四大苏菲行知。于1866年建立了宗教学校达鲁·欧鲁米(Dār al-'Ulūm)，偏重于经注学、圣训学、教法律、教义学和哲学的研习。其思想受18世纪改革家卧里友拉(Waliullah，1703-1762，我国学者也译为“瓦里乌拉”、“瓦利·阿拉”等，其名字意为“安拉的贤者”、“安拉的圣徒”)思想的作用，强调遵守伊斯兰传统，培养了大量宗教学者和领袖。可参阅：Barbara Daly Metcaf, Islamic Revival in British Inda: Deoband' 1869-1900, Princeton: Princeton University Press, 1982. Farhat Tabassum, Deoband Ulema's Movement for the Freedom of India, New Delhi: Manak Publications, 2017.邱永辉：《印度宗教多元文化》，社会科学文献出版社2017年版，第184-185曾提及此学派。另可参阅：B. Lewis, Ch. Pellat, and J. Schacht eds., The Encyclopaedia of Islam(new edition)，Leiden: E. J. Brill, 1983, Vol.2，p.205.对迪奥班德学校的宗旨、目标及与各种政治组织的关系，学术界不乏争论，但达鲁·欧鲁米自称其目标是培养遵纪守法的公民，经费依靠自愿捐助，学员免费学习和生活，鼓励学生过简朴的生活，并就9·11以后个别人将学校与本·拉登联系的谣言予以澄清，邀请媒体和知识分子亲自去迪奥班德观察学生的活动，认为误解是犹太说客的肆意制造，是美国和以色列在混淆视听。2017年5月31日，迪奥班德学派专门发布了反恐怖主义的律令。可参阅迪奥班德网站主页：
[2]Ziya-Ul Hasan Faruqi, The Tablīghī Jamā'at, in S. T. Lokhandwalla ed., India and Contemporary Islam, Proceedings of a Seminar, India Institute of Advanced Study, Simla, India, 1971, pp.60-69.
[3]M. Anwarul Haq, The Faith Movement of Mawlānā Muhammad Ilyās, George Allen and Unwin Ltd, London, UK, 1972.本文主要引用了该书前言和结论部分内容。
[4]建立于1919年，主要以迪奥班德学者和其他改革家组成。
[5]Yoginder Sikand, The Origins and Development of the Tablighi Jama'at(1920-2000): A Cross-country Comparative Study, Orient Longman, New Delhi, India, 2002.
[6]Barbara Daly Metcalf, New Medinas: The Tablighi Jama' at in America and Europe, in Barbara Daly Metcalf ed., Making Muslim Space in North America and Europe. Berkeley: University of California Press, 1996, pp. 110-27.
[7]Muhammad Khalid Masud, Travellers in Faith: Studies of the Tablīghī Jamā'at as a Transnational Islamic Movement for Faith Renewal, Koninklijke Brill NV, Leiden, The Netherlands, 2000.
[8]Felice Dassetto, The Tabligh Orgnization in Belgium, in Tomas Gerhom and Yngve Georg Lithman ed., The New Islamic Presence in Western Europe, Mansell Publishing Limited, Great Britain, 1988, pp. 159-173. Felice Dassetto, Tablīghī Jamā'at in Belgium, in Muhammad Khalid Masud, Travellers in Faith: Studies of the Tablīghī Jamā'at as a Transnational Islamic Movement for Faith Renewal, Koninklijke Brill NV, Leiden, The Netherlands, 2000, pp. 174-187
[9]Farish A. Noor, Pathans to the East! The Development of the Tablighi Jama' at Movement in Northern Malaysia and Southern Thailand, Comparative Studies of South Asia, Africa and the Middle East, Vol. 27, No. 1,2017, pp. 7-25.
[10]Alexander Horstmann, The Inculturation of a Transnational Islamic Missionary Movement: Tablighi Jamaat al-Dawa and Muslim Society in Southern Thailand, Journal of Social Issues in Southeast Asia. Vol. 22, No. 1, 2017, pp. 107-130.
[11]Alexander Horstmann, The Tablighi Jamaat, Transnational Islam, and the Transformation of the Self between Southern Thailand and South Asia, Comparative Studies of South Asia, Africa and the Middle East, Vol. 27, No. 1, 2017, pp. 26-40.
[12]Rory Dickson, The Tablighi Jama 'at in Southwestern Ontario: making Muslim identities and networks in Canadian urban spaces, Published on Cont Islam, 2017, 3:99-112.
[13]Yoginder S. Sikand, Woman and the Tablighi Jama'at, Islam and Christian Muslim Relations, Mar, 1999; 10, 1; pp. 41-52.
[14]Barbara Daly Metcalf, Islam and Women: The Case of the Tablighi Jama' at, Stanford Humanities Review: Contested Polities, Religious Disciplines, & Structures of Modernity, Vol. 5, No. 1, 1995, pp. 51-59. Tablighi Jama 'at and Women, In Muhammad Khalid Masud ed., Travellers In Faith: Studies of the Tablighi Jama' at as a Transnational Islamic Movement for Faith Renewal, Leiden: Brill, 2000, pp. 44-58.
[15]Yoginder Sikand, The Tablighī Jama' āt and Politics: A Critical Re-Appraisal, The Muslim World, Vol. 96, 2017, pp. 175-195.
[16]Barbara Daly Metcalf, Living Hadith in the Tablighi Jama' at, The Journal of Asian Studies, Vol. 52, No. 3, 1993, pp. 584-608.
[17]Barbara Daly Metcalf, Travelers' Tales in the Tablighi Jama' at, Annals of the American Academy of Political and Social Scences. Vol. 588, Aslam Syed ed., Islam: Enduring Myths and Changing Realities, July 2003 issue, pp. 136-148.
[18]Barbara Daly Metcalf, Meandering Madrasas: Knowledge and Short Term Itinerancy in the Tablighi Jama' at, in Nigel Crook ed., The Transmission of Knowledge in South Asia: Essays on Education, Religion, History, and Politics, Oxford University Press, 1996, pp. 49-61. Women and Men in a Contemporary Pietist Movement: The Case of the Tablighi Jama 'at, in Amrita Basu and Patricia Jeffery eds., Appropriating Gender: Women's Activism and Politicized Religion in South Asia, New York: Routledge, 1998, pp. 107-121.
[19]Jan Ali, 2003. Islamic Revivalism: The Case of the Tablighi Jamaat, published on Journal of Muslim Minority Affairs, Vol. 23, No. 1, April, p173-181.
[20]M. Amer, Transnational Religion: A Case of Tablīghī Jamā 'at, M. A. Thesis, Faculty of Political Science, University of Amsterdam, The Netherlands, 1999.
[21]Sayid Tālib al-Rahmān ed., Jamā'at al-Tablīgh: 'aqā'iduhā wa Ta'arīfhā, Dārul Bayān Linnashar wattauzī'i, Islamband，Pakistan，1999.不同的派别对沙特所推崇的赛莱菲耶思想有各自的看法，反对者认为其主张并非赛莱菲耶，而是瓦哈比耶思想，即经由瓦哈比阐释和演绎的认识。笔者无意涉及这种争论，但由于关乎如何对TJ进行价值中立的评价问题，因而在此指出学术界对沙特所标榜的赛莱菲耶思想的不同认识以供参考。感谢我的朋友杨林先生帮助我阅读本书大意。
[22]Muhammad Aslam, Jamā'atul Tablīgh, 'Aqīdatuhā wa Afkāru Mashā' ikhihā, Unpublished theis, Madina, Saudi Arabia: Jāmi' a Islāmiyya, 1976.
[23]'Abdul Khāliq Pīrzāda, Al-Shaykh Muhammad Ilyās Dihlawī: Hayātuhū wa Manhajuhū fi al-Da 'wa wa' l Tablīgh, Qāhira: Maktabatul? dāb, 1990.
[24]王根明：《南亚宣教组织的产生及运行机制》，载丁士仁等编：《伊斯兰文化》第一辑，兰州：甘肃人民出版社，2017年，第207-225页。
[25]刘军：《塔布赖哥·贾马特概述--当代伊斯兰教传教组织个案探讨》，载徐以骅等主编：《宗教与美国社会：带传教运动》(第六辑)，北京：时事出版社，2017年，第227-244页。
[26]钱雪梅：《达瓦宣教团探讨》，载《国际政治探讨》，2017年第2期，第136-159页。
责任编辑：王海廷
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