Devoutness to Islam and the Attitudinal Acceptance of Political Violence Among Young Muslims in Germany

This article investigates the links between religious beliefs and capitalist mentalities—namely devoutness to Islam and hierarchic self‐interest (HSI)—and violence‐accepting attitudes among the young Muslim migrant population in Germany. Following a situational perspective, these links are analyzed under different individual conditions structured by (socioeconomic) precariousness and education. Based on framing approaches and concepts from socialization theory, we derive the following hypothesis: The links between religious beliefs and capitalist mentalities and the attitudinal acceptance of violence are stronger among individuals with low levels of education and a precarious economic status (compared to high education/nonprecarious status). The strongest link is expected for a negative status inconsistency (high education/precarious economic status). Structural equation models for data from a random probability sample of 350 Muslims (aged 14–32 years) in Germany indicate that attitudinal acceptance of violence among young Muslims is not predicted by devoutness to Islam but by economic precariousness and by acceptance of capitalist values of the HSI belief system.     

Islam and suicide

Suicide and homicide rates of a sample of 72 nations were associated with a cluster of social variables related to economic development but not with a cluster related to the proportion of Islamic adherents.     

伊斯兰教与世俗化问题再思考

宗教作为一种社会存在、社会文化形态,它与人类社会是双向互动的。社会生活世俗化与社会宗教道德规范化、制度化,在任何人类社会都是互有联系和区别的现象。本文以伊斯兰教历史上三个有代表性的时间节点为线索,就其与世俗化的关系问题进行了一些学理上的梳理。     

东干人与伊斯兰教

东干人信仰伊斯兰教。对东干人而言,伊斯兰教已超出单纯信仰的范畴,而是作为一种文化体系和生活方式渗入到东干人生活的各个方面,对其发展有着不可忽视的影响。本文试从伊斯兰教与东干社会、东干伊斯兰经堂教育、东干伊斯兰教派等三方面对东干人与伊斯兰教的关系做初步探讨。     

Revelation in Islam

Among the world's religions, Islam has one of the most fully developed understandings of the notion of revelation. It views the whole of the created order as a revelation and, accordingly, considers religious revelation in the form of Scripture as an integral feature of the human condition. It is within this context that Muhammad's own revelatory experiences must be considered. These are well‐attested in the Hadith literature. Islam recognises three distinct grades of revelation. Muhammad's was the highest of these which, as the ahadith make clear, is a “passing into the deep sleep state in full consciousness ...”. The explicit nature of these traditional accounts of prophecy in action, as well as Islam's universalism, sheds light upon revelation in all religious traditions.