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伊斯兰伦理道德与社会主义精神文明的相融性李兴都马仲兰伊斯兰伦理道德的主要内容伊斯兰伦理道德的内容十分广泛,涉及穆斯林的思想言行、家庭与社会人际关系等方方面面,是约束穆斯林的言谈举止、调整穆斯林之间及穆斯林与非穆斯林之间关系的行为准则和道德规范。是每个... 相似文献
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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。 相似文献
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伊斯兰伦理道德作为“中华传统美德”的组成部分和世界文明的成果,是当今中国构建和谐社会不可或缺的道德资源之一。宗教文化出版社最近推出的《伊斯兰伦理学》一书,显然对于有效地利用伊斯兰伦理资源,具有重要的学术价值和现实影响。对于伊斯兰,人们常常从宗教的角度去认识和评说。然而,“只要尊重伊斯兰教发展的历史,正视当今世界面临的种种问题,我们就不能不承认:伊斯兰教的旺盛生命力和迷人魅力主要来自其赏心悦目的伦理精神。”也许正是为伊斯兰伦理的这种魅力所折服,现为中国伊协顾问、著名伊斯兰学者努尔曼·马贤研究员,早在20世纪80… 相似文献
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本文对如何看待伊斯兰传统中的神性与人性,如何理解伊斯兰文明的开放性、创造性和宽容精神,如何评价伊斯兰文明与西方文明的关系史等问题作了探讨. 相似文献
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浅谈伊斯兰教的基本经济观 总被引:1,自引:0,他引:1
浅谈伊斯兰教的基本经济观马明良伊斯兰教的教义、教理、教制内涵十分广泛,不仅包括信仰体系和宗教功修,而且还涉及社会、政治、经济、文化、伦理道德等诸多方面。对信仰与理性、物质与精神、经济与文化、今世与后世等各方面的关系,都有一整套理论观点。她教导穆斯林既... 相似文献
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<正>世界性宗教的发展历史和传播过程呈现出两个明显特点,一是各宗教在发展过程中基本保持本宗教的核心信仰和教义不变,二是伴随着这些宗教在世界不同国家和地区的广泛传播,以其为主要载体的文化和伦理道德价值观、宗教仪礼和仪轨与所在区域的主流文化相互融合、相互影响,形成了各具特色、多姿多彩的宗教亚文化。伊斯兰教也是如此。中国伊斯兰教既保持了伊斯兰教的根本信仰与基本生活方式,又发生了符合中国国情的变化,获得了伊斯兰文化与中华文化的双重品格。伊斯兰教在中国发展过程中, 相似文献
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《天方典礼》中有关围产医学与伊斯兰伦理道德教育的论述李百川《天方典礼》是清代伊斯兰学者刘智有关教义、教典的一部著作,该书以认主独一的信仰为主要脉络,详细阐述了伊斯兰的伦理道德标准与日常行为规范。其中有关围产医学方面的论述,篇幅不长,但言简意赅,耐人寻... 相似文献
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Mariam al‐Attar 《Zygon》2017,52(1):53-75
This article critiques some Islamic approaches to food ethics and the debate over genetically modified (GM) food. Food ethics is a branch of bioethics, and is an emerging field in Islamic bioethics. The article critically analyzes the arguments of the authors who wrote in favor of genetically modified organisms (GMOs) from an Islamic perspective, and those who wrote against GMOs, also from an Islamic perspective. It reveals the theological and the epistemological foundations of the two main approaches. Moreover, it provides an attempt to critique what is perceived as an exclusivist and legalistic trend adopted by some authors. It argues that an alternative approach that acknowledges the priority of reason in ethics and is at the same time rooted in Islamic tradition would be more inclusive and constructive. 相似文献
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本文以《古兰经》和"圣训"中的有关内容为依据,从经济、伦理、宗教三者的关系为出发点,探讨伊斯兰经济伦理思想的内容及其特点;以现代化理论为依据,分析伊斯兰经济伦理思想与经济现代化的关系问题,其目的在于从经济伦理的视角,探寻阿拉伯国家在现代化道路上受挫的原因;寻求伊斯兰经济伦理思想与现代市场经济发展的契合点。本文认为,在现代化的经济背景下,伊斯兰经济伦理必须经过现代性的改革,才能再次为阿拉伯民族的振兴作出贡献。 相似文献
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Kecia Ali 《The Journal of religious ethics》2015,43(2):268-288
Religious thinking, including among Muslims, connects food and sex, as well as women and animals; both food practices and gender norms are significant for communal identity and boundary construction. Female bodies (properly covered) and animal bodies (properly slaughtered) serve as potent signifiers of Muslim identity, as patriarchal thought sustains the hierarchical cosmologies that affirm male dominance in family and society and allow humans to view animals as legitimately subject to human violence. I argue that Muslims in the industrialized West—especially those concerned with gender justice—ought to be vegetarians and that feminist ethics provides underutilized resources for Muslim thinking about ethics generally and food ethics in particular. Much contemporary Muslim thought about meat is at least as concerned with demonstrating the primacy of “Islamic” identity as with general questions about the formation of virtuous subjects and the development of good societies. This defensive concern with religious authenticity poses a stumbling block to richer thinking. Engagement with non‐Islamic (though not “un‐Islamic”) ethics provides a model for productive dialogue and engagement among parties who disagree about basic presumptions but agree on desirable outcomes, including the development of individuals' ethical sensibilities and the construction of societies conducive to human flourishing. 相似文献
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Perihan Elif Ekmekci 《Journal of religion and health》2017,56(3):884-895
Abortion is among the most widely discussed concepts of medical ethics. Since the well-known ethical theories have emerged from Western world, the position of Islamic ethics regarding main issues of medical ethics has been overlooked. Muslims constitute a considerable amount of world population. Turkish Republic is the only Muslim country ruled with secular democracy and one of the three Muslim countries where abortion is legalized. The first aim of this paper is to present discussions on abortion in Islamic ethics in the context of major ethical concepts; the legal status of the fetus, respect for life and the right not to be born. The second aim is to put forth Turkey’s present legislation about abortion in the context of Islamic ethical and religious aspects. 相似文献
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Some Malaysian scholars believe that the theoretical basis and models of intervention in Islamic counseling practices in Malaysia are deficient and not eminently identified. This study investigated and describes the nature of current Islamic counseling practices including the theories and modules of Islamic counseling that are been practiced in Malaysia. This qualitative research has employed data that mainly consist of texts gathered from literatures and semi-structured interviews of 18 informants. It employed grounded theory analysis, and the result shows that most of the practitioners had applied integrated conventional counseling theories with Islamic rituals, references, interventions and ethics. Some had also applied Islamic theories and modules formulated in Malaysia such as iCBT, al-Ghazali counseling theories, Cognitive ad-Deen, KBJ, Prophetic Counseling and Asma Allah al-Husna Counseling Therapy. 相似文献
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Arthur Saniotis 《Contemporary Islam》2012,6(2):155-171
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. 相似文献
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Paul L. Heck 《The Journal of religious ethics》2006,34(2):253-286
Sufism—spiritual practice, intellectual discipline, literary tradition, and social institution—has played an integral role in the moral formation of Muslim society. Its aspiration toward a universal kindness to all creatures beyond the requirements of Islamic law has added a distinctly hypernomian dimension to the moral vision of Islam, as evidenced in a wide range of Sufi literature. The universal perspective of Sufism, fully rooted in Islamic revelation, yields a lived (and not just studied) ethics with the potential to view and embrace all creatures through a single ethical vision, regardless of religious or other affiliation. This side of Islam, both acknowledging and surpassing the outlook of the legal heritage, offers important insight into understanding the nature of Muslim society as both Islamic and meta‐Islamic in religious orientation. Sufism, still significant in today's Islamic world, thus offers important material for locating Islam as part of an international order with principles and standards that resonate deeply with the moral vision of Islam itself. 相似文献
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Tariq Ramadan 《Theoretical medicine and bioethics》2013,34(2):105-115
In this paper, I explore the concept of applied Islamic ethics, the facts, its challenges, and its future. I aim to highlight some of the deep-rooted issues that Muslims have faced historically and continue to experience today as they apply religious guidance to their daily lives. I consider the causes and rationale behind the current situation and look beyond to suggest ways in which this may evolve, calling for a radical reform. Muslims throughout the world are experiencing a deepening crisis of identity and confusion about their faith's principles and practices. I suggest how improvements might be achieved, in order to gain more coherence and understanding. This approach recognizes the importance of inviting an in-depth, deliberate analysis of relevant dialogues between religious experts of the text (scholars) and practitioners, those working at the grassroots. This approach remains faithful to the fundamental principles of the Islamic sources but also considers our present context. I recommend a shift in authority from scholars alone to a more inclusive, critical engagement of practitioners. Through this more comprehensive methodology of applied Islamic ethics, I suggest that Muslim communities, organizations, and individuals can remain faithful to their religious principles while, at the same time, actively participating in and contributing to our evolving societies. While I recognize that this will be a long process, I am confident that with applied Islamic ethics, the current feelings of confusion, self-doubt, and even apathy, given the previous failed processes of adaptation and reform, will give way to a new confidence in knowing how to address contemporary challenges. 相似文献
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Sarah A. Tobin 《The Journal of religious ethics》2020,48(4):664-687
This article brings an anthropology of ethics to bear on a case of forced migration and displacement among Syrian refugee women in Jordan. The case reveals how projects of Islamic self-making in displacement become “emplacement” processes within the new state-mediated context. Syrian women in Jordan engage in Islamic self-making as part of their wider emplacement practices in two primary ways: first, operating more publicly in the material world through Islamically-inspired actions and rituals than in Syria. Second, utilizing narratives of Islamic histories to establish dignity in conditions of precarity in exile. Using two focus groups in urban Jordan and participant observation in two religion classes in a Syrian refugee camp, this article focuses on these practices of Islamic self-making that serve an important role in the projects of moral emplacement for Syrian women in the Jordanian context. 相似文献