中国化方向是我国伊斯兰教生生不息的必由之路

<正>奉至仁至慈的真主之名赛俩目!在这美丽的仲夏季节,我们相聚在历史悠久、文化厚重、风光秀丽的句容市,隆重召开坚持伊斯兰教中国化方向研讨会,感到非常高兴。这是我国伊斯兰教界第一次围绕"坚持伊斯兰教中国化方向"这一重大课题召开的研讨会,意义非同寻常,必将对深入学习贯彻全国宗教工作会议精神、系统总结伊斯兰教中国化的历史经验、积极推动伊斯兰教中国化的当代实践和全面促进伊斯兰教与社会主义社会相适应产     

开展“四进”清真寺活动 坚持伊斯兰教中国化方向

正"四进"清真寺活动在全国的开展,必将激励全国伊斯兰教界和穆斯林群众自觉坚持伊斯兰教中国化方向,为全面建成小康社会,实现中华民族伟大复兴的中国梦作出新贡献。习近平总书记在党的十九大报告中对宗教工作提出"全面贯彻党的宗教工作基本方针,坚持我国宗教的中国化方向,积极引导宗教与社会主义社会相适应"的总体要求,使我们伊斯兰教界明确了新时代的重要使命和任务。     

倡导正信 践行中道 远离极端——在伊斯兰教中道思想研讨会上的致辞北大核心CSSCISSCI

初夏时节,我们相聚在美丽的新疆维吾尔自治区首府乌鲁木齐,召开“伊斯兰教中道思想研讨会”,就是要弘扬伊斯兰教的中正之道,抵制造成恶劣影响的宗教极端思想,引导广大穆斯林群众正确理解伊斯兰教真精神,消除误解,化解偏见,加强民族团结,促进宗教和谐,倡导全国各族穆斯林继承和发扬中国伊斯兰教的优良传统,坚守中道,远离极端,与全国各民族同胞一道共同奋斗,为实现中华民族伟大复兴的中国梦作出新的贡献。     

宗教知识的诠释与研究者的立场——为《全球化视野与中国化语境——名家谈中国伊斯兰教与研究》而作

正2020年4月,《全球化视野与中国化语境——名家谈中国伊斯兰教与研究》一书由宗教文化出版社出版。这是一部讨论伊斯兰教相关话题的学者访谈录。之所以冠以"全球化视野与中国化语境"主题,一是基于伊斯兰教的国际性特点,无论是从信教人数还是影响来看,伊斯兰教被视为仅次于基督教的世界第二大宗教;二是在全球化背景下,伴随着人员的频繁流动及信息、科技的高度发达,文化、文明的互动、交融及"跨界"更加常态化;三是伊斯兰教的中国化。世界各地的伊斯兰文化都具有"在地化"烙印,中国的伊斯兰教在"中国化"过程中深度融入中国社会,成为中华文化的组成部分。所以,认识、研究我国伊斯兰教,既要有开放的全球视野,更要置于中国化语境中。     

撒哈拉以南非洲伊斯兰极端主义北大核心CSSCISSCI

撒哈拉以南非洲日渐成为伊斯兰极端主义的理想地,这里的宗教极端主义运动方兴未艾。宗教极端主义"恶之花"的怒放,同样也根植于这片特殊的"沃土"。伊斯兰极端主义之所以能够在以温和为特色的撒哈拉以南非洲伊斯兰教中发生、发展,与该地区内部与外部的宗教、政治、经济与文化因素密切相关。而伊斯兰极端主义的"恶之果",则成为撒哈拉以南非洲社会难以下咽之苦果,其负面影响远超宗教之外。     

伊斯兰教中国化 系统研究的力作 读《伊斯兰教与坚持中国化方向研究》北大核心CSSCISSCI

近年来,包括伊斯兰教在内的各宗教中国化成为各界关注和研究的热点。各界围绕宗教中国化义理、宗教中国化的历史经验、如何实践宗教中国化之路等话题展开全方位多层次讨论。对于宗教中国化的讨论,既是历史发展到特定时期的必然要求,也是对全球化加剧过程中社会思想相互交融的积极主动回应。2019年6月,高占福研究员和敏俊卿博士共同完成的《伊斯兰教与坚持中国化方向》一书由宗教文化出版社出版。全书近20万字,内容上在宏观概述了我国伊斯兰教坚持中国化方向的基础与实践后,从7个部分具体展开论述,包括:伊斯兰教中国化的历程、历代中央政府对伊斯兰事务的管理、伊斯兰教育和思想文化的中国化、伊斯兰建筑与礼仪习俗的中国化、新疆伊斯兰教的中国化、伊斯兰教中国化的经验以及新时期坚持伊斯兰教中国化方向的理论与实践等方面。显然,这是一本系统的伊斯兰教中国化论述著作,既总结历史,又立足当下,指引未来。     

新时代伊斯兰教中国化的理论生成、价值旨归及路径探赜

纵观中国共产党百年宗教工作的历史进路,中国化始终是我们党关于宗教理论与实践相结合所坚持的根本方向。伊斯兰教中国化是宗教中国化的题中应有之义,是习近平总书记立足中华民族共同体历史、中华民族多元一体格局所作出的重要论断。从理论生成看,要从中华优秀传统文化的守正创新到中国特色社会主义宗教理论的赓续繁荣中,追溯伊斯兰教中国化的生成逻辑;从价值旨归看,要从正确处理我国伊斯兰教问题的深远意义中,理解伊斯兰教中国化的时代诉求;从路径探赜看,要从伊斯兰教思想、文化、制度、组织、人才建设中,把握伊斯兰教中国化的实践路径。     

聚焦“四抓” 为伊斯兰教中国化山东实践固本强基

<正>山东省伊斯兰教界以习近平新时代中国特色社会主义思想为指导,认真学习党的二十大精神和习近平总书记关于宗教工作的重要论述,全面贯彻中央和省委统战工作会议、全国和全省宗教工作会议精神,厚植爱党爱国爱社会主义情感,坚持我国伊斯兰教中国化方向,促进伊斯兰教与社会主义社会相适应。     

全球视野里的中国伊斯兰教研究(下)——金宜久研究员访谈

正四、伊斯兰教中国化的提出与学理讨论问:近年来,宗教坚持中国化方向成为宗教领域的主流话语。我们注意到,从20世纪80年代,您就提出了伊斯兰教中国化命题。您当时提出这一命题是基于什么样的思考?如何理解您提出的这一命题与今天所倡导的伊斯兰教中国化内涵之间的关联与区别?金宜久:在上世纪30年代,白寿彝先生已经提及伊斯兰教中国化问题。1981年,世界宗教研究所伊斯兰教研究室在组织召开的首次全国性伊斯兰教学术研讨会上,关于伊斯兰教传入中国以及伊斯兰教在中国     

伊斯兰教与中国传统文化融会的理论建构与路径选择

中国是一个多样性宗教与多元文化共存的国家。中国儒家思想所倡导的多元共存的文化理念是中国各民族宗教文化交往的基本原则。伊斯兰教自进入中国,其本土化历程一直伴随着伊斯兰文明与中国传统文化的交流与互动,中国穆斯林学者以对中国传统文化、尤其是对儒家思想的学习与吸收,将伊斯兰教义与中国传统文化交融会通,建构中国伊斯兰教宗教理论,使中国伊斯兰教变成了中国优秀传统文化不可分割的一部分,取得重要成就。中国伊斯兰教西道堂的创建和发展是伊斯兰教与中国传统文化融汇的成功路径选择表,其宗教思想、文化特色与发展模式在一定程度上引领了中国伊斯兰教的发展与进步。     

苏非主义与明清汉文译著活动

明清以来,穆斯林学者卓有成效的汉文译著活动,成就了中国伊斯兰教思想和实践。在这一活动中,苏非主义也起了相当的作用,苏非来华传教、苏非作品传入中国并在经堂教育中作为课本使用,都对明清穆斯林学者的译著活动产生了一定影响,使他们的译著作品带有苏非主义特征。     

中国伊斯兰教教派归属的几个问题

本文根据史料文献,从教派组织制度、信仰礼仪等方面考察分析中国伊斯兰教历史上的教派归属问题。认为逊尼派(Sunni)在中国伊斯兰教中始终居主流地位,但什叶派(Shi‘ah)教义主张也曾获得流传,不过在中国伊斯兰教中教派分歧始终不明显。     

阿拉伯语言教学中要重视伊斯兰文化的培养

阿拉伯语言与伊斯兰文化是彼此独立,而又相互联系的,阿拉伯语言是伊斯兰文化的重要组成部分,同时又是伊斯兰文化的载体。培养起伊斯兰文化意识,它可以使我们从字词、句子、语篇等不同层面上分析中阿习惯思维方式的差异,以及在语言上的表现。阿拉伯语言与伊斯兰文化尤如鱼水关系,阿拉伯语言教学如果离开了其特定的伊斯兰文化,意义也就失去了其应有的价值。     

明清之际伊斯兰教中国化的“以儒诠经”模式

明清之际的以儒诠经,内涵之中历史地出现了一个特殊知识群体,自然地包含有四个目的、两大手段和三种具体作为,用话语表述,该文化创造模式可以解释为:明清之际我国伊斯兰教的以儒诠经,是回儒这个文化兼通的特殊知识群体,立足中国,采用汉语,在本土社会语境中,对该宗教经义所做出的再诠释,过程中于公的目的是兴教、明道和补足百家之不足,于私的目的是立个人不朽之言,因而针对本土元素展开了批判(为先),继而有选择地加以借用和融会贯通,同时为伊斯兰教正本清源,再通过以文会友,最终收获了针对外教的释疑并取得某种认同,从而为伊斯兰教适应本土社会赢得了有利机会和条件。     

Avoidance ratings and fears of Chinese adults by age, ethnic group, sex, and residency

Few studies among the Chinese population concerning avoidance out of fear have been reported. Existing studies are limited to school and collegiate samples while overlooking ethnic minorities, of which China has more than 50. In this study, a general population sample in China indicated the level at which they would avoid certain situations. The data were analyzed relative to age, ethnicity, sex, and the amount of time living in urban or rural areas. Three samples (urban Han, n=144; rural Han, n=144; Urban Hui, n=72) were selected using stratified quota sampling. Respondents identified that they avoided social situations the most and agoraphobic situations the least. Overall, women expressed significantly greater fear. This sex difference was less marked in the urban sample where the Chinese tradition of male dominance has been diluted due to urbanization and modernization. There were few age-related differences, although some fears among the elderly were explained by age-related vulnerabilities and folklore. The Hui minority group had significantly lower overall scores than the Han group; this was attributed to the role of their Islamic beliefs.     

‘He Who Pays the Piper Calls the Tune’: Muslim Sponsors of Islamic Revival in Crimea

Abstract

The article examines the role that foreign Islamic organisations play in the whole process of Islamic revival in Crimea. Their role can be observed in every sphere of that process: support for autonomous Muslim communities; building of mosques; organisation of Islamic education; financing pilgrimage to Mecca. Despite their huge role, the presence of foreign Islamic organisations is often seen by national Crimean Tatar leaders as a threat to the unity of the people and even to stability in the peninsula. Foreign sponsors of the Islamic revival are often charged with fostering ‘radical’ Muslim organisations which are forming an Islamic opposition to the major Crimean Tatar national and religious bodies. To explain this ambivalence requires a more detailed analysis of the role of foreign Muslim organisations in the Islamic revival in Crimea. To achieve this, I propose to examine their role both through a quantitative analysis of their impact in the revival process and from the point of view of the Crimean Tatars themselves.     

Making Muslims: The Politics of Religious Identity Construction and Victoria's Islamic Schools

Islamic schools in Australia have become a subject of notable societal and academic interest, but discussions on the purpose of these schools are often approached from the perspective of concerns about national security or the integration of ethnic minorities. Given the growing popularity of Islamic schools in the Australian educational landscape, critics of such schools often assume that their pedagogical climate, curriculum and “separatist” environment does not foster the formation of cultural citizenship. This essay analyses the complex interplay between religion, Islamic identity formation and the politics of schooling in diasporic settings on the basis of an analysis of the experiences of graduates of Islamic schools in Victoria. It provides an insight into the multidimensional role Victoria's Islamic schools play and enables a better understanding of how the schooling of Muslim students in Victoria's Islamic schools relates to the development of an Islamic identity, which is critical to a conceptualizing of how Islamic schools are considered sites for religious identity construction.     

ISLAM AND ENVIRONMENTAL ETHICS: TRADITION RESPONDS TO CONTEMPORARY CHALLENGES

Abstract. Mounting globed environmental challenges beg for cross-cultural discussions that highlight underlying cultural values regarding nature. This paper explores the insights of Islamic scholars as they examine the interaction of Islamic culture and the West. The Western worldview that separates religion and science, value and fact, in particular differs from Islamic tradition, which sees all facets of life and affairs as interconnected by virtue of their common source—the Creator. As traditional Islamic values have been abandoned to adopt modern Western technologies, environmental problems have intensified in the Muslim world. Islamic scholars urge a return to Islamic ideals that reflect a sacramental view of the physical universe, and they champion the revival of an Islamic science that synthesizes empirical study and symbolic cognition.     

Forensic psychology and Islamic jurisprudence

Islamic jurisprudence is the most widely used system of religious law in the world today. However, how forensic psychology may operate within this system has been largely unexplored. The current review sets out to explore the relationship between Islamic jurisprudence and forensic psychology by examining the Islamic legal concepts of evidence, competence, insanity, psychological disorder and intellectual disability and their implications for forensic practice. Also discussed are the potential barriers to forensic psychological practice in countries using a system of Islamic law.