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1.
《古兰经》的伦理道德观对伊斯兰社会的影响 总被引：2，自引：0，他引：2
杨晓峰 《河北师范大学学报(哲学社会科学版)》2002,25(4):27-29
《古兰经》是伊斯兰教最基本的经典，它包含了丰富的内容，提供了范围广泛的哲学思想、伦理道德观念。本文就其伦理道德观对伊斯兰教社会、政治、经济及风俗习惯和生活方式的影响，进行了深刻的阐述。使我们体会到了《古兰经》的伦理道德观对伊斯兰教社会所产生的巨大影响，以及独特的伦理道德风格。 相似文献
2.
阿巴白克·阿不来提 《新疆教育学院学报》2000,16(2):27-28
本在“积极引导宗教与社会主义制度相适应”的思想观念指导下，本着发掘宗教中有利于现代化进程的积极因素，从伊斯兰教社会伦理道德与经济伦理道德两个方面，论述了伊斯兰教与维吾尔族现代化相适应的问题。 相似文献
3.
《古兰经》是伊斯兰教的圣典,其中对婚姻、家庭伦理道德有明确的规定,规范着穆斯林的所做所为,具有一定的开明性和宗教上的人道性。 相似文献
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5.
《古兰经》是伊斯兰教的圣典，其中对婚姻、家庭伦理道德有明确的规定，规范着穆斯林的所做所为，具有一定的开明性和宗教上的人道性。 相似文献
6.
通过对伊斯兰教在维吾尔族地区传入及发展的历史、对维吾尔族婚葬习俗等人生礼仪的描述,探究维吾尔族与伊斯兰教不可分割的互动关系,以及伊斯兰教对维吾尔族的民族认同与文化认同的深远影响,由此分析伊斯兰教对维吾尔族社会的作用及深远影响。 相似文献
7.
国外学者比较重视苏联时期中亚伊斯兰教研究,成果较多。冷战时期,西方学者主要关注伊斯兰教与苏维埃政权的关系、伊斯兰教在苏维埃国家反宗教和无神论宣传中得以存活的原因,以及伊斯兰教能否构成苏维埃政权的潜在威胁等;苏联解体后,主要关注中亚伊斯兰教复兴运动及其与中亚民族主义的关系。国内学者基于社会主义制度和无神论教育的前提,关注伊斯兰教在中亚的发展及其与政治的关系,对中亚伊斯兰教史缺乏深入研究。无神论教育、官方伊斯兰教、民间伊斯兰教及其相互关系应是研究苏联时期中亚伊斯兰教史的重点,我国学者还需充分利用苏联和西方学者的田野调查资料及其研究成果,以推动中亚伊斯兰教研究的深入开展,进而借鉴苏联时期无神论教育的经验教训,开拓解决民族宗教问题的新途径。 相似文献
8.
当前新疆反分裂斗争与伊斯兰教关系的几个问题 总被引：8，自引：0，他引：8
阿比孜·尼亚孜 《新疆师范大学学报(哲学社会科学版)》2004,25(2):15-20
新疆地区的反分裂斗争是一场严肃的政治斗争。正确认识伊斯兰教与新疆反分裂斗争的关系,认识伊斯兰教和伊斯兰教徒在反分裂斗争以及新疆社会稳定中的作用,纠正一些人的模糊和错误认识,对全面贯彻党的宗教信仰自由政策,充分调动广大伊斯兰教宗教人士和信教群众的积极性,保证新疆地区反分裂斗争取得彻底胜利至关重要。 相似文献
9.
当代巴基斯坦的伊斯兰教问题是指自1977年齐亚.哈克执政以来的伊斯兰教问题,尤其是指巴的伊斯兰极端主义势力问题。当代巴基斯坦伊斯兰教问题的形成是一个漫长的过程,政治理想迥异的两个派别之间的斗争是其根本原因,特殊的国内原因是其滋生的土壤,国际因素对它的形成则起到了推波助澜的作用。巴基斯坦伊斯兰教问题在当代的发展历经了齐亚.哈克、贝.布托和谢里夫、穆沙拉夫、扎尔达里执政的四个阶段。其主要表现:一是自巴建国以来就一直存在的政教关系;二是伊斯兰教两大派系之间的教派斗争;三是巴伊斯兰教极端组织势力对周边国家的影响。其实质是伊斯兰政治化和政治伊斯兰化,基本特征是宗教与国体的不重合性和国内的教派林立。"9.11"事件以后,随着巴国际反恐地位的提高,这一问题不仅深深影响着巴基斯坦国内政治、经济的发展和社会稳定,同样也深刻地影响着巴国家的安全与国际和平。对当代巴基斯坦伊斯兰教问题的研究,有助于巴政府正确解决国内伊斯兰教问题,为其国内政治、经济发展和社会稳定提供良好的宗教环境,同时,也有助于维护中巴友谊,并对国际反恐和周边国家地区防范伊斯兰极端主义具有重要的现实意义。 相似文献
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开封市区伊斯兰教在1917年出现了教派分化,产生了格底目和伊赫瓦尼两派。该市区独特的伊斯兰教氛围、包容的宗教政策和互不隶属的寺坊制度促进了伊赫瓦尼派在开封的发展和壮大,促成了两教派和平伴生近百年。两教派在教义和教法上的差别并不是宗教信仰上的不同,而是对伊斯兰教教义的不同阐释,对伊斯兰教本土化发展路径的不同选择。所以,两教派间的分歧会继续延续,但在不断扩大的现实社会需求下,两教派将逐渐走向融合。 相似文献
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Lynn Revell 《Educational studies》2010,36(2):207-215
This article explores the way pupils in English primary school perceive Islam through discussion of Islam in the media. The research suggests that pupils are aware of Islam as a world religion and of many of the images and popular discourses associated with Islam. The research also suggests that while a minority of pupils expressed explicit racist or prejudiced views about Islam many pupils appeared to perceive Islam and Muslims as ‘foreign’ and ‘alien’. The article questions the effectiveness of an approach to teaching Islam that does not include pupil’s negative preconceptions of religion and which focuses on presenting an idealised or monolithic version of Islam. 相似文献
12.
马玉秀 《青海师范大学学报(哲学社会科学版)》2009,(5):1-5
伊斯兰经济思想内涵丰富,系伊斯兰重商崇商理念的重要表征。基于中正与平等理念的伊斯兰信用经济彰显了丰富的伦理内涵,但在全球金融一体化浪潮中凸显了阻滞伊斯兰社会金融发展,滞缓伊斯兰世界全球化进程的因子,凸现了宗教伦理与经济发展的二元悖论。伊斯兰教在留存其信用经济伦理内涵的同时,应依据创制精神加以阐扬,以更好地应对经济一体化。 相似文献
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申满秀 《遵义师范学院学报》2001,3(3):97-99
作为世界三大宗教之一的伊斯兰教,其产生时间晚,且发展迅速,尤其在当今世界更显现其强劲的发展态势.本文通过伊斯兰教的产生、发展状况及社会现实剖析伊斯兰教在阿拉伯国家建立、发展中的凝聚作用;各种教派矛盾斗争中的调和作用;阿拉伯国家社会前进探索道路上的激励作用.正是这些独特作用,才使阿拉伯国家的伊斯兰教充满活力,经久不衰. 相似文献
14.
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. 相似文献
15.
Natasha Hakimali Merchant 《Diaspora, Indigenous, and Minority Education》2016,10(2):98-111
ABSTRACTThis case study investigates the experiences of Shia Ismaili Muslim girls as they encounter themselves as subjects of social studies curriculums on Islam. A postcolonial lens is used to examine differently empowered subjectivities and curricular epistimes within the high school world history context. In an effort to understand their experiences, this study focuses on how the students position themselves in relation to the curriculum, and ultimately asks, to what extent do students from minority communities of interpretation appropriate or resist the authoritative narrative of Islam offered in their classrooms, particularly around the question, “Who is a Muslim?” The central finding revealed a paradox of representation and participation for these students, who found their practice and interpretation of Islam silenced in the classroom curriculum, and yet felt obliged to defend Islam and educate others against stereotypes of Muslims. The implications of this study compel educators to explore decolonial approaches to teaching about the religious other. 相似文献
16.
Mark Halstead 《Gender and education》1991,3(3):265-278
An examination of Muslim and feminist responses to the arguments in support of mixed schooling uncovers the possibility that there may be some common ground between the two groups. This conclusion, however, sits uneasily with the conventional feminist dismissal of Islam as the archetypally patriarchal religion. A closer examination suggests that some feminists may have unwittingly taken on board Western male prejudices against Islam. After a discussion of some of the myths about attitudes to female education in Islam, the paper concludes by arguing that it may be possible for feminists and Muslims to cooperate in a campaign for single‐sex schooling without it being seen as a betrayal of principle on either part. 相似文献
17.
Charlotte M. Neill 《Religious education (Chicago, Ill.)》2013,108(4):481-503
Abstract This article explores the important role that the religion of Islam plays in the education of Egyptian children. The scrutiny under which the Islamic world finds itself in the after-math of September 11, 2001 has resulted in calls for educational reform, not only from the outside world, but also from the Muslim world itself. The author has a personal interest in the educational reform debate in Egypt as she has two granddaughters who attend a private Christian school in Cairo. Research for the article is grounded in direct interviews of students, teachers, and parents during a 5-month stay as well as analysis of Arabic and social studies textbooks. This study reveals that while education of children in Egypt is essentially Islamic, the question is: What kind of Islam will prevail? Will it be the Islam of the moderate Islamists who see the purpose of education to be the advancement of the ideals of Islam above all other concerns? Or will it be the Islam of Egyptian President, Hosni Mubarak, and his government, which promotes national unity and non-sectarian ethics? In this article the author gives a brief review of early Arab education, surveys challenges in Egyptian education today, discusses ways in which the United States Agency for International Development (USAID) is attempting to help reform education in Egypt, and, finally, focuses on students and teachers at New Ramses College in Cairo and how they are handling some of the challenges. 相似文献
18.
Audun Toft 《British Journal of Religious Education》2020,42(3):325-337
ABSTRACT This article examines how representations of Islam in the media influence religious education. Reporting from a case study of religious education in an upper secondary school in Norway, the article analyses the way aspects of Islam are approached and structured by ongoing media debates. Based on research into media coverage of Islam in Norway, the article argues that when teachers adopt the polarized structure of media debates, they also come to privilege the more extreme actors in their teaching. Although the debates commonly present opposing views in order to give a balanced representation of the issue, the observed lessons often revolve around the most controversial side of the debate. This happens through what is called binary teaching and negative identification. In this way, lessons aimed at nuancing what is seen as biased media coverage of Islam, favouring controversial issues and extremism, may come to revolve around these same issues. The article claims that religious education in some instances reinforces the strong focus on controversial issues prominent in media coverage, confirming the ‘normality’ of extremism in Islam. 相似文献
19.
方长明 《安庆师范学院学报(社会科学版)》2009,28(1):67-70
第二次世界大战后,在阿拉伯国家政治现代化进程中,伊斯兰教越来越淡出世俗政权,政教分离日益为广大穆斯林所认同。伊斯兰教中尽管有不利于民主发展的教义,但并没有对民主发展构成不可逾越的障碍,也不是制约阿拉伯国家经济发展的文化因素。 相似文献
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张来仪 《华南师范大学学报(社会科学版)》2003,1(1):76-82,144
苏维埃政权初始时制定的正确宗教政策在列宁逝世后发生了变化。打压宗教，划分民族，文字改革使伊斯兰教在哈萨克斯坦处于停滞和衰微状态。自80年代中期以来哈萨克斯坦出现了伊期兰教的意义，伊斯兰教的社会地位上升，宗教教育发展迅猛，宗教团体活动积极。当今的哈萨克斯坦奉行世俗主义的内政外交政策，政教分离，国内伊斯兰教人士的活动仅限于宗教事务方面，但在对外关系中十分注重伊斯兰教的作用。 相似文献