试论伊斯兰教的土文化观

伊斯兰教与土文化有着密切的关系,这不仅在穆斯林日常的宗教功修中得以具体的体现,而且把土文化提升到生命之源的高度来认识。本文认为,在伊斯兰文化体系中,土与人类起源及生命归宿密不可分,与穆斯林身体与心灵洁净息息相关。     

Transnational Islamic education in Indonesia: an ideological perspective

This article analyzes how the emergence of transnational Islam with its global network has changed the face of Indonesian Islam. As part of transnational Islam, the Salafi movement has embellished its ideology through the educational sphere, so it is called transnational Islamic education. The Integrated Islamic School and the Institute of Islamic and Arabic Sciences show the ideological nuances in the education process of these two educational institutions. In this context, there is an ideological struggle between both the Egyptian and the Saudian model of Salafi education with the national education based on Pancasila. With the main agenda of the establishment of an Islamic state and putting the Shariah into practice, the Salafi education can pose a threat to global democratic order. Many cases indicate that perpetrators of global radicalism and terrorism are graduates of Salafi model schools. This proves that global democracy is currently in an ideological struggle with transnational Islamic education.     

论伊斯兰伦理道德形成初期的政治历史背景

伊斯兰教的兴起不但解决了穆斯林的信仰、伦理道德、行为规范、精神生活等问题,而且解决了民族命运、社会兴衰、阿拉伯半岛的统一等问题。本文试图通过对伊斯兰初创时期阿拉伯半岛外部形势和内部社会矛盾的深度剖析,探讨伊斯兰伦理道德形成初期的政治历史背景。     

Islam as an ethical tradition of international relations

This article explores the ethical traditions of Islam in order to examine its potential as a source that would help precipitate ethical and peaceful, as opposed to political and conflictual, relations between nations, faiths, and cultural groups. While using philosophical and ethical categories borrowed from the Western epistemes, this paper in a way reintroduces Islam as an ethical tradition. Given the significance that Islamic sentiments and Islamic symbolism have for a billion people and over fifty nation states, this paper recommends the inclusion of Islamic traditions in discourses whose concern is the proliferation of ethical consideration in international and intercultural relations. Having said that, the paper proceeds to elaborate foundations for an Islamic ethic of international relations.     

Engaging with Faith Councils to Develop Stoma-specific Fatawās: A Novel Approach to the Healthcare Needs of Muslim Colorectal Patients

Intestinal stomas are common. Muslims report significantly lower quality of life following stoma surgery compared to non-Muslims. A fatwā is a ruling on a point of Islamic law according to a recognised religious authority. The use of fatawās to guide health-related decision-making has becoming an increasingly popular practice amongst Muslims, regardless of geographic location. This project aimed to improve the quality of life of Muslim ostomates by addressing faith-specific stoma concerns. Through close collaboration with Muslim ostomates, a series of 10 faith-related questions were generated, which were posed to invited local faith leaders during a stoma educational event. Faith leaders received education concerning the realities of stoma care before generating their fatawās. The event lead to the formulation of a series of stoma-specific fatawās representing Hanafi and Salafi scholarship, providing faith-based guidance for Muslim ostomates and their carers. Enhanced communication between healthcare providers and Islamic faith leaders allows for the delivery of informed fatawās that directly benefit Muslim patients and may represent an efficient method of improving health outcomes in this faith group.     

“Imma march’ toward Ka’ba”: Islam in Swedish hip-hop

The common history of Islam and the hip-hop culture can be traced back to the early expression of the culture. Since the early days of hip-hop, Muslims have used hip-hop to convey Islamic messages. Artists driven, in equal parts, by a strong personal belief in Islam and a love for hip-hop music have taken Islamic-themed hip-hop outside its country of birth, the U.S., and have made it into a matter of global concern. In an attempt to contribute to and, hopefully, complicate the picture of what has been called the transglobal hip-hop umma, this article explores how Swedish Muslims articulate their beliefs through hip-hop in Sweden. With examples from both the Swedish mainstream and the underground, it highlights hip-hop music with an Islamic engagement whose aim is to promote and perform what is understood as ??Islamic values,?? such as ethics, peace, social responsibility, and a strong personal belief.     

Christian‐Muslim relations in the African context

Abstract

The course of Islam and Christianity in Africa as well as statistical figures suggest a wide variety within, as well as considerable divergence between, both religions in the many African contexts. Though the majority of African Muslims still stick to a ‘traditional African Islam’, we observe a resurgence of Islam reflecting a growing religious awareness, on the one hand, and tendencies towards an ideological re‐interpretation (Islamism), on the other. Trends in resurgent Islam are highlighted by the examples of Islamic internationalism and da'wa, the modernisation of Islamic education, and the proliferation of Islamic political groups all over the continent. Various dimensions of Christian—Muslim relations in Africa today show areas of conflict as well as of cooperation and exchange. Against the background of the economic and social disintegration of many African societies, there is no alternative to inter‐religious dialogue which must be based on an authentic African theological foundation, being rooted in the African heritage shared by Muslim and Christian communities alike.     

Ethical Concepts and Future Challenges of Neuroimaging: An Islamic Perspective

Neuroscience is advancing at a rapid pace, with new technologies and approaches that are creating ethical challenges not easily addressed by current ethical frameworks and guidelines. One fascinating technology is neuroimaging, especially functional Magnetic Resonance Imaging (fMRI). Although still in its infancy, fMRI is breaking new ground in neuroscience, potentially offering increased understanding of brain function. Different populations and faith traditions will likely have different reactions to these new technologies and the ethical challenges they bring with them. Muslims are approximately one-fifth of world population and they have a specific and highly regulated ethical and moral code, which helps them deal with scientific advances and decision making processes in an Islamically ethical manner. From this ethical perspective, in light of the relevant tenets of Islam, neuroimaging poses various challenges. The privacy of spirituality and the thought process, the requirement to put community interest before individual interest, and emphasis on conscious confession in legal situations are Islamic concepts that can pose a challenge for the use of something intrusive such as an fMRI. Muslim moral concepts such as There shall be no harm inflicted or reciprocated in Islam and Necessities overrule prohibitions are some of the criteria that might appropriately be used to guide advancing neuroscience. Neuroscientists should be particularly prudent and well prepared in implementing neuroscience advances that are breaking new scientific and ethical ground. Neuroscientists should also be prepared to assist in setting the ethical frameworks in place in advance of what might be perceived as runaway applications of technology.     

Danish cartoon controversy in the Chinese context: transnational Islam and public visibility of Hong Kong Muslims

Placed within the wider Chinese context of Muslims’ reticent response to the publication of twelve cartoons by Danish newspaper Jyllands-Posten, this paper attempts to understand the transnational impact of global Muslim protests against the Danish cartoons, which resulted in the re-emergence of Hong Kong Muslims in the public sphere. By discussing the genesis of the public appearance of Hong Kong Muslims in response to the Danish Cartoon affair, this paper argues that the controversy has resulted in a heightened sense of Islam in the Chinese public sphere. Framing the emerging Islamic voices in a context where the Chinese government has a coherent rationale towards religious policy in its domestic politics, and its unprecedented political experiment of ‘One country, two systems’, this article points out the contrasting public visibility and global connection of Muslims in Hong Kong and the Mainland.     

Rationality and autonomy from the Enlightenment and Islamic perspectives

Rationality and autonomy are foundational concepts in anglophone or ‘Western’ countries that originated primarily from the Enlightenment period. When compared with ‘Western’ ideologies, non-Western belief systems such as Islam may not appear, at first glance, to place as much emphasis on the value and attainment of rationality and autonomy. This may lead some people to conclude that Islam necessarily marginalises or even suppresses its believers’ development of rationality and autonomy. This article compares the concepts of rationality and autonomy from the Enlightenment and Islamic perspectives. It is argued that there exist Islamic traditions that promote the inculcation of ‘normal rationality’ and ‘normal autonomy’ within a convictional community from which beliefs develop. However, the extent to which Muslims are encouraged to cultivate and exercise their rationality and autonomy would depend, among other factors, on the specific interpretations of rationality and autonomy privileged by the Islamic tradition they belong to.     

Outlining a Psychotherapy Model for Enhancing Muslim Mental Health Within an Islamic Context

The central role that Islam plays in the lives of adherent Muslims throughout the world calls for more spiritually oriented methods of approaching psychological treatment with this group. This article explores the psychology of Islam with respect to human behavior, pathology, health, and spirituality. A general therapeutic framework of psychological intervention within an Islamic context is offered. Within the model, practical interventions are suggested that are consistent with the Islamic views of the varying elements of the human being. There is also a discussion of culture, assessment, and rapport-building considerations unique to the treatment of Muslim populations. This model is offered as a framework to be considered by clinicians working with Muslims.     

Muslims and ecology: fostering Islamic environmental ethics

Recent scholarly interest in religions and ecology reaffirm the importance of religious models in understanding humanity’s place in nature. While Islam provides detailed ethical principles on the environment, the majority of Muslim majority countries show an apparent indifference to environmental issues. Due to the complexities in Muslim majority countries in relation to environmental issues, this paper contends that there is a need for an examination of the different aspects of Muslim environmentalism, and to what extent environmental practices are influenced by Islamic environmental ethics. Therefore, this paper develops a multi-pronged approach whereby both environmental and non-environmental practices by Muslims are discussed, giving an overview of Islamic attitudes towards ecology and environmental practices and suggesting reasons for Muslim non-concern for the environment. Moreover, the paper illustrates how Muslims in western and Muslim majority countries implement Islamic environmental ethics. Finally, western and eastern Muslim thinkers who have written on Islam and the environment are explored.     

Responses of Three Muslim Majority Primary Schools in England to the Islamic Faith of Their Pupils

This paper considers the responses of three English primary schools to the education of their Muslim pupils. It begins by setting out the context of discussion about Muslims and education in Europe as well as by describing some of the structural and pedagogical characteristics and trends in English education influencing the schools’ options and choices. The main body of the article is a comparative analysis of the three schools, focusing on the approaches of teachers and school leaders to the faith backgrounds of their pupils, their constructions of Islam for these educational contexts, and their preparation of Muslim children for a religiously plural Britain. As the schools devise strategies and select between options, they provide in microcosm differing models of the inclusion of minority Islam in a western society.     

Production of mystical Islam in Europe: Religious authorization in the Süleymanlı Sufi community

This article examines the production of religious authority among the Süleymanlı, a branch of the Naqshibandiyya order, which is the largest Sufi community active among Turkish-origin Muslims in Europe. Like other Islamic organizations, the Süleymanlı claims to represent “true Islam,” which they construct during their central communal ritual, hatim, in which religious knowledge is produced and disseminated. The interaction of a religious corpus of assertions, media of representation, and social organization during this ritual produces its “criteria of Islamic validity and priority” which authorizes mystical Islam. European adaptations of the Islamic tradition require an analysis of how Islam is authorized rather than simply what “European Islam” is or who speaks on behalf of it, individually or communally.     

A study of ritual behaviour and its impact on the evolution of Kashmiri Muslim society

The Kashmir valley is a centre of a large variety of Sūfi traditions. While they represent the success of Islam in establishing itself, many of the ritual components can be traced to pre‐Islamic practices. These are often condemned by the more ‘puritanical’ exponents of contemporary Islam, but the scholar can through them identify elements of the process by which the local communities became Muslim. This article particularly considers the role played by the recitation of the Aurad‐i Fathiyya prayer, compiled in the fourteenth century CE by Mir Sayyid ‘Ali Hamadani. Sources indicate that he was particularly tolerant of non‐Muslims and did not engage in assertive proselytism when he visited Kashmir, much to the chagrin of more demanding scholars and spiritual leaders. The record of Sayyid ‘Ali's activities, which exists both in the form of historical records and in popular memory, shows the close relationship between Islam as theology and Islam as historical realization.     

Sharing the faith of Abraham: The ‘Credo’ of Louis Massignon

Louis Massignon (1883–1962) was one of the West's most renowned scholars of Islam in the twentieth century. He was also one of the most influential thinkers in the Roman Catholic community before the second Vatican council on the relationship between the church and Muslims. His religious views on Islam, Muhammad, and the Qur'an were largely responsible for the church's positive approach to dialogue with the Islamic world, as expressed in the document of Vatican II. Massignon believed that Muslims and Christians both worship the God of Abraham; that Muhammad was a sincere spokesman of God; that the Qur'an is in some sense inspired; that Islam has a positive mission in the history of salvation; and that Arabic is a language of divine revelation.     

Understanding Islamic aid flows to enhance global humanitarian assistance

In 2008 the then Organisation of the Islamic Conference established its own Islamic Cooperation Humanitarian Affairs Department (ICHAD) as an alternative to the OECD DAC. Subsequently, aid from ICHAD predominantly goes to Muslims. This is most likely because zakat is one of the five pillars of Islam and regarded as ibadah (worship), from which non-Muslims are excluded. As such, this paper will examine the theology and ethics of giving in Islam (zakat and sadaqa) and explore these aid flows and, and whether there is room for a more inclusive interpretation that can lead to greater integration and co-operation.