伊斯兰教财产观与新时期西北穆斯林的慈善实践

伊斯兰教主张财产权利平等,追求道德和社会公正。改革开放为西北穆斯林实践其财产观念创造了宝贵的历史机遇,促使新时期穆斯林慈善事业有了巨大发展。研究伊斯兰财产观和穆斯林的慈善实践,对构建西北和谐社会有重要而深远的意义。     

当代伊斯兰“中间主义”思潮与中国的“和谐世界”理念

伊斯兰“中间主义”思潮是当代阿拉伯伊斯兰世界的重要思潮。“中间主义”思潮发展势头高涨,已然成为阿拉伯伊斯兰世界的主流价值取向,是阿拉伯伊斯兰世界为应对内外挑战,着眼未来,致力于改革和发展而开展的重大理论创新。无独有偶,进入新世纪,中国提出了构建和谐社会、和谐世界的重大理论,强调在建设社会主义和谐社会的同时,要致力于建设一个持久和平、共同繁荣的和谐世界。“中间主义”思潮与“和谐世界”理念所倡导的源于东方文化的中正和谐之道,对于应对和化解21世纪人类社会面临的一系列重大危机,维护世界和平,谋求长期可持续发展,无疑具有重要的现实意义。     

迪拜危机与伊斯兰金融的安全性

2009年11月25日,迪拜宣布将重组其政府控股公司"迪拜世界",并要求推迟6个月偿还"迪拜世界"及其子公司"棕榈岛集团"的所有债务,危机引发了全球金融市场的强烈震荡。本文通过分析迪拜危机产生的深刻原因,指出伊斯兰金融具备抵御灾难的安全性特点。迪拜危机的产生与它的发展模式和地缘政治等因素有关。只有在强有力的伊斯兰金融的支撑下,充分发挥伊斯兰金融抵御风险的优势,迪拜才有可能继续成为海湾地区重要的金融中心。     

Citizenship, ‘rubbished’ dissidents and local restoration of the dead – the execution of Luri political activists in south-western Iran

The paper's focus is a critical moment in the trajectory of the Islamic state in Iran, the trace of which was still discernible in the presidential election of 2009. It draws on ethnographic research among the Lurs of south-western Iran between 1979–1982 to examine the impact of the abolition of politics as contested representations at the centre on a ‘remote’ periphery. The end of a short-lived political activity, as a distinct form of power, in Iran in 1981 was earmarked by mass executions of which only 1600 had been officially counted for the period of 20 June to September 1981 (Amnesty International). The executed were guilty of expressing dissent against divine rule of which the Islamic state was an embodiment. Although the Lurs paid a less heavy penalty for this ‘crime’ than elsewhere in the country the survivors' response to the loss of a young relative in the hands of Islamic executioners was noticeably muted. The response is looked at as the restoration of the status of the dead to the executed relative whose body had been ‘rubbished’ – wrapped in an American flag and abandoned unburied in a desolate place by the Muslim executioners. The paper argues ‘rubbishing’ signified the annihilation of citizenship under the Islamic rule in which the body of the citizen is seen as harbouring ‘the most corrupt’ subject, the sinner who could not even be ‘rectified’ through a less destructive use of force – flogging and mutilation. It, therefore, had to be disposed of – ‘rubbished’. The survivors, on the other hand, by confining themselves to the symbolic return of the executed relative to the community left unacknowledged his quest for equality and liberty. By their reluctance to remember and recount the executed's words and deeds the survivors refused to grant him the ‘immortality’ of a citizen whose death outlived his destruction. The brutal suppression of political agency at the centre and its muted recognition in the periphery are explained as a negation of political power. The power entails postponing the use of force to the last resort thus allowing plurality as a human condition to be realised. Consequent on this realisation is the publicly contested opinions by many who would inevitably challenge the truths guarded by few both at the centre and periphery. It was this challenge that led the ruling mullahs to invoke the Koranic Truths to annihilate the disseminators of opinions. The unspoken citizenship of the annihilated dissidents in the periphery served in turn to reassert the Lurs' historically cherished otherness geared to the use of force. The citizenship called for a discursive inclusion of Lurs, through the use of ‘the pen’, in a wider world, by postponing the use of force. In contrast, the traditional Luri rebels relied heavily on an immediate use of force, through the celebrated ‘rifle’, to perpetuate their perceived inaccessibility. Resistance leads to emancipation, the paper argues, when the particularised subjectivity of local actors is superseded in the universal – objectified – political space in which the agent, i.e. the citizen, overrides the boundaries within which localness is reproduced.     

A Regression Analysis of Motivations for Saudi University Male Student Volunteers

Abstract

As a major national asset for promoting social development, volunteer groups have grown rapidly worldwide and have brought significant benefits to individuals, communities, and society in general. Volunteering is encouraged and common among Muslims in the Middle East, but there is rare study on why they volunteer. This study used multiple regression to explore what motivates Saudi male university students to volunteer with a sample of 223 subjects. The results show that all predictor variables such as pro-social personality, values function, career function, social function, enhancement function, protective function, and learning function of volunteering, community identity, institutional facilitation, and Islamic cultural motivation, are statistically significantly correlated to students’ volunteering intentions, but these factors contribute to the ordinary least square regression model at different levels. Only career (B?=?0.217), social (B?=?0.212), learning (B?=?0.280), and enhancement functions (B?=?0.230) of volunteering have statistically significant influence on Saudi university male students’ volunteering intention. Findings highlight a need for a focus on instrumental needs of volunteers by government and NGOs. In regards to future research, gender and educational impacts on volunteers’ motive should be explored.     

Emotions and their management during a merger in Brunei

Studies have shown that the emotional impact of mergers influences employees' attitudes to change as well as more distal post-merger outcomes such as job satisfaction, organizational commitment and withdrawal. Understanding the role of emotions during mergers can therefore provide insights into why major change produces varying outcomes. This study presents findings from a qualitative study examining the emotional impact of a merger between two banking institutions on managers in Brunei. The distinctive national culture representing a fusion of Malay and Islamic values was found to influence the emotional impact of this merger. These values place less emphasis on personal control as a means for dealing with uncertainty. The findings suggest that Western transactional models of perceived control to explain how people manage change may have far more limited application within a Bruneian context.     

《古兰经》注释学发展史研究

自伊斯兰教先知穆罕默德注释<古兰经>起,<古兰经>注释便逐渐发展成为伊斯兰文化体系中举足轻重的传统学科--注释学('ilm al-tafsir).注释学历经两大时期形成并完善:口耳相传时期--从先知穆罕默德时期到再传弟子时期;文字记载时期--始于阿拔斯王朝早期,结束期不得而知.注释学的发展以及涌现出的大量学术成果,彰显出历代穆斯林阐释<古兰经>微言大义的学术动态,反映了伊斯兰文化学术的纵深发展.     

伊朗政治、经济发展的不平衡与伊斯兰革命

1978-1979年的伊朗伊斯兰革命并不仅仅是由各种经济问题引发的。其革命的领导者之所以发动革命,是因为伊朗在发展经济的同时没有进行相应的政治制度改革来适应新的政治局势和经济发展的需要。伊朗社会经济和政治发展的不平衡是伊朗伊斯兰革命爆发的最根本原因。     

“伊智提哈德”与伊斯兰教法的形成、发展及变革

伊斯兰教法是伊斯兰教的精髓和核心,在教法体系形成、发展及现代变革过程中,均离不开历代著名法学家依据伊智提哈德的原则,根据社会发展需要,从经、训中剖取符合时代精神的法律规范,以解决现时代社会发展过程中发生的问题,正是因为伊智提哈德的运用,保证了伊斯兰文明在世界范围内的传播和发展.     

中沙关系中的伊斯兰因素

事实证明,伊斯兰因素对中沙交往有着极为重要的影响。在经历了从中华民国时期天然联系到新中国早期阻碍延滞的曲折发展后,从1979年始,中沙关系中的伊斯兰因素主要表现为三点:阿富汗抵抗运动与中沙接近;宗教联系与中沙建交;伊斯兰原教旨主义与中沙的危机管理。