试论构建和谐社会背景下的诚实信用原则

诚信是构建社会主义和谐社会的重要内容和基本道德规范,一个社会能否和谐,一个国家能否长治久安,很大程度上取决于全体社会成员的诚实守信的道德水平。本文从诚实信用原则在伊斯兰文化中的内涵及体现、诚实信用原则在民法学中的理论基础、伊斯兰文化与民法学中诚实信用原则的共性等方面进行论述,提出伊斯兰文化中诚实信用对构建社会主义和谐社会具有重要的现实意义。     

Female Islamic Studies teachers in Saudi Arabia: A phenomenological study

This study highlights on describing the experiences of Saudi Arabian female Islamic Studies teachers by exploring what is means to be an Islamic Studies teacher teaching in the current unprecedented vibrant and complex tapestry of social, religious and political debates occurring in the larger context of the country. The study draws on phenomenology as a guiding theoretical framework. The seven teachers involved in the study used their identities, beliefs and values to make sense of their everyday lived experiences. Discussions about their lived experiences provided a counter-discourse that challenges the traditional image of Islamic Studies teachers as transmitters of sacred knowledge. The study points to the growing complexity of the Islamic Studies teachers' roles due to an array of challenges that surfaced both in society at large and within the classroom walls.     

Influence of Social Life on Islamic City＇s Planning and Arabic House＇s Design

ＩｎｆｌｕｅｎｃｅｏｆＳｏｃｉａｌＬｉｆｅｏｎＩｓｌａｍｉｃＣｉｔｙ＇ｓＰｌａｎｎｉｎｇａｎｄＡｒａｂｉｃＨｏｕｓｅ＇ｓＤｅｓｉｇｎＺｉａｄＡｌｈａｓｓａｎＢａｏＪｉａｓｈｅｎｇ（鲍家声）（ＤｅｐａｒｔｍｅｎｔｏｆＡｒｃｈｉｔｅｃｔｕｒｅ，Ｓｏｕｔｈ...     

国外马来西亚伊斯兰复兴运动研究述评

20世纪60年代末、70年代初以来,马来西亚兴起伊斯兰复兴运动,对马来西亚的政治、经济、社会与文化发展都产生了深远的影响。从马来西亚伊斯兰复兴运动的历史沿革、马来西亚伊斯兰复兴运动的典型组织和团体、马来西亚伊斯兰复兴运动与政治民主化的关系以及马来西亚伊斯兰复兴运动与经济现代化的关系四个方面,综合分析了国外关于马来西亚伊斯兰复兴运动在理论与实践上取得的成果,提出国内学者需要推进的研究方向。     

The meanings,risk factors and consequences of religious extremism: The perceptions of Islamic education teachers from Israel

This multiple case study examines the attitudes of 14 Islamic education teachers from Israel towards the meaning, causes and consequences of religious extremism among students in their Arab and Muslim-majority middle and high schools. These teachers define religious extremism as belief in absolute religious truth, inflexibility in religious interpretation, or strict adherence to Islamic teachings. In addition, the teachers distinguish the personal (adolescence, family problems and psychosocial needs), religious (unquestioned following of extremist imams or religion scholars; adopting of selective, literal and decontextualised readings of the religious text; influence of partisan teachers) and socio-political factors (students' feelings of fear and anger towards Israel and its unjust and oppressive role in the Palestinian–Israeli conflict) that push students towards religious extremism. Religious extremism, the teachers conclude, may lead to hatred or violence against followers of other religions, antagonism between Muslims and Jews in Israel, increased Islamophobia in Western societies, the rejection of Islam, the oppression of female students and reduced student achievement and diminished future prospects.     

Epistemological shifts in knowledge and education in Islam: A new perspective on the emergence of radicalization amongst Muslims

I theorize that the idea of knowledge and education has shifted in Islam from an inclusive and rational search for all knowledge to a narrowed focus on religious knowledge, void of rationality. By synthesizing literature on education and knowledge in Islam, this study identifies three shifts in the cultural history of Islamic education. I argue that those shifts in what was deemed valuable knowledge have played a significant role in the emergence of radicalization today. The study shows that once the social world of Islam destabilized, the sense of belonging and sense making became inward and less reflexive as compared to that of early Muslims. Belief became privileged over the rationality mechanisms that had previously formed Islamic endeavors. I demonstrate that a decline in intellectual and scientific production followed, allowing extremists to skew Islam’s narrative by putting forward an idealized version of the Islamic caliphate divorced from rationality.     

The ‘spirit of education’ in Indonesian Pesantren

This paper employs Foucauldian theory to consider Islamic boarding school experiences in Indonesia. For some pupils ‘the spirit of education’ – a dimension of pleasure – comes to be highly valued, creating a lifelong passion for the pursuit of knowledge. Two school principals (both pesantren [Islamic boarding school] graduates themselves) articulated strong commitment to the ‘spirit of education’. Yet their respective boarding schools were very poor, not only by western standards but compared with Indonesian public schools, and conditions were austere. The embodiment of pesantren discourse as high academic achievement is illustrated by the example of Khadija – a young female pesantren graduate now studying at doctoral level in the United Kingdom. Explaining the embodied production of the ‘spirit of education’ demands looking at charismatic pedagogy, strict rules, austere conditions and sparse provision of learning resources as regimes of truth and power–knowledge relations that inhere in pesantren as lived experiences of pupils.     

浅析回族服饰的文化象征性

回族作为以伊斯兰为民族文化根源的民族,在历史发展进程中呈现出伊斯兰教的内化与对汉族文化涵化同时发生而联系又紧密的特点。回族服饰具有伊斯兰文化与中华文化二元一体的结构特点,在伊斯兰文化语境下又体现出宗教文化的象征性。伊斯兰教的内化和汉族文化涵化构成了回族服饰文化的核心和其演变的主题。     

Cultured Technology: The Internet and Religious Fundamentalism

In this article we identify four principal dimensions of religious fundamentalism as they interact with the Internet: hierarchy, patriarchy, discipline, and seclusion. We also develop the concept of cultured technology, and analyze the ways communities reshape a technology and make it a part of their culture, while at the same time changing their customary ways of life and unwritten laws to adapt to it. Later, we give examples for our theoretical framework through an empirical examination of ultra-Orthodox Jewish communities in Israel. Our empirical study is based on a data set of 686,192 users and 60,346 virtual communities. The results show the complexity of interactions between religious fundamentalism and the Internet, and invite further discussions of cultured technology as a means to understand how the Internet has been culturally constructed, modified, and adapted to the needs of fundamentalist communities and how they in turn have been affected by it.