印巴分治的历史渊源

随着阿拉伯人人侵印度，伊斯兰教传人次大陆，出现了印回两教的冲突。1947年印巴分治虽由印回冲突长期积累而成，而英印政府、国大党和穆斯林联盟三方都难脱干系。探讨印巴分治的历史原因，梳理其分治过程，对于我们今天正确认识宗教问题和殖民主义者的“分而治之”政策具有重要意义。     

Misconceptions About Human Rights and Women’s Rights in Islam

This paper aims to clarify three current misconceptions about the Islamic faith and issues of human rights and women’s rights in the West. The first misconception is that Muslims are terrorists because they believe in Jihad. It is factually the case that Islamic teachings stress the value of peace and prosperity for all human beings. The second misconception is that Muslims prohibit scientific knowledge and only aim to seek religious knowledge. To the contrary, Qur’an emphasizes that the opportunity to seek all forms of knowledge is a human right and responsibility of all Muslims. The third misconception and perhaps, the most controversial, is that Islam oppresses women. In reality, Islam offers women the right to make their own choices in the areas of education, business, and property, to name a few. By sharing my own experiential narrative as a Muslim born woman and that of a Canadian women who converted to Islam, I can actually see the similarities between human rights in Islam and the United Nation’s Universal Declaration of Human Rights (1948).     

河湟文化圈的形成历史与特征

在历史的演进中河湟地区作为中原与周边政治、经济、文化力量伸缩进退、相互消长的中间地带，形成了自己独具特色的地方文化。汉族、藏族、蒙古族、土族、回族、撒拉族等各族文化建构出河湟文化多元鼎立与兼容并包的文化特质。多元性文化维护了河湟地区的社会稳定，加强了民族文化认同，促进了河湟地区各民族的文化进步，最终也促进了这一地区的社会发展，同时创造了河湟地区丰富多彩的人文地理景观。     

哲马伦丁·阿富汗尼的理性主义思想

阿富汗尼认为伊斯兰教是一种信仰的理性主义体系。他推崇理性,认为哲学和科学都是人类理性的表现形式;他强调哲学理性的历史地位,认为伊斯兰教衰落的根源之一在于近代穆斯林各民族对于哲学理性的普遍轻视;他坚持以理性为基础的宗教观,认为人类只有依靠理性才能获得终极幸福。     

伊克巴尔的宗教哲学思想

伊克巴尔的宗教哲学思想曾引起了东西方宗教学界的高度重视。他认为真主的属性包括直觉顿悟的部分和理性认识的部分,只有通过"直觉"才能认识真主的存在,而且这是唯一的途径;对人类自我和意志自由提出了系统见解;在自我学说的基础上,提出了人类最高典型"完人论"。他的宗教哲学思想虽然是一种主观唯心主义思想,但却不乏唯物论和辩证法的因素。     

The making of a moral British Bangladeshi

This article traces changing notions of a moral upbringing among British Bangladesh families in London. It reviews ideas of the making of a moral person (manush corano) in Bangladesh and contrasts those with contemporary practices and ideas about the good child in London. It argues that in London, British Bangladeshis have embraced a form of Islam that for them represents progress on the ‘Bengali culture’ that they have left behind and the ‘Western modernity’ that they live amongst, it is a third way. For British Bangladeshi children this involves socialisation into a global Muslim community (umma) and an Islamist interpretation of Islam. Learning to recite the Qur’an correctly (tajweed) is an important manifestation of the third way.     

Fundamentalism or pluralism: Iranian youth’s orientation

Islamic fundamentalism is an extreme perception of Islam that views ‘the “Other” as the enemy demonized’ against the ‘West’, which also views the Muslim ‘enemy within’. In contrast, pluralism perceives ‘others’ as different people, with different values from us. While the fundamentalist seeks to engage in war with the enemy/other, pluralism tolerates difference/conflict with others in peace and in the spirit of mutual acceptance. This article spells out the potential contributions to research regarding fundamentalism stemming from different approaches in Iran. Drawing on data collected from 31 individual in-depth interviews with Tehranian high school students and 206 questionnaires that were filled in by students who were randomly selected from 4 of 19 zones of Education in Tehran, their perceptions about pluralism and fundamentalism will be presented. The aim is to help move debate about fundamentalism beyond the pejorative labelling and to explore the concept of fundamentalism and pluralism in an Iranian context. As a case study, Tehranian pre-university students’ point of view about fundamentalism and pluralism will be discussed, in order to comprehend attitudes to fundamentalism and pluralism on the part of Iranian young people.     

Taking religions seriously in the sociology of education: going beyond the secular paradigm

Abstract

Valuable developments in the Sociology of Education over the last 40?years have involved the widening and deepening of analytical perspectives to include not only class-based research in education but also the complex interactions of class, race and gender in all educational, social, economic and political contexts. From a sociology of knowledge perspective the field has become historically more mature and multi-­dimensional in its research and analysis of socio-educational contexts internationally. This paper argues that despite these progressive developments, one dimension is still largely ignored i.e. that of the religions of the world and of the social and cultural implications of these faiths for education today. Sociological analysis which elides a religious dimension not only presents an over-simplified view of social relations in the modern West but also fails to make an authentic engagement with education.     

论伊斯兰教在阿拉伯穆斯林世界中的独特作用

作为世界三大宗教之一的伊斯兰教,其产生时间晚,且发展迅速,尤其在当今世界更显现其强劲的发展态势.本文通过伊斯兰教的产生、发展状况及社会现实剖析伊斯兰教在阿拉伯国家建立、发展中的凝聚作用;各种教派矛盾斗争中的调和作用;阿拉伯国家社会前进探索道路上的激励作用.正是这些独特作用,才使阿拉伯国家的伊斯兰教充满活力,经久不衰.     

What Teachers of Young Children Should Know About Islam

Increasing numbers of Muslim children attend programs for young children yet many teachers appear to know very little about Islam. Along with its overview of Islam, this article suggests how teachers can better support the rights and special needs of Muslim children. A list of references for further information and resources for teachers concludes the article.