DSpace Community: 2009第三、四屆中東與伊斯蘭研討會論文集
https://ah.lib.nccu.edu.tw/handle/140.119/79888
2009第三、四屆中東與伊斯蘭研討會論文集2024-03-29T05:21:06Zفﺮﻄﺘﻟاو ﺔﯿﻣﻼﺳﻹا تﺎﻛﺮﺤﻟا
https://ah.lib.nccu.edu.tw/handle/140.119/79961
題名: فﺮﻄﺘﻟاو ﺔﯿﻣﻼﺳﻹا تﺎﻛﺮﺤﻟا2015-12-29T03:05:42Z馬來西亞邦咯島之祖籍福建惠安百奇郭氏回族淵源與風俗考述
https://ah.lib.nccu.edu.tw/handle/140.119/79960
題名: 馬來西亞邦咯島之祖籍福建惠安百奇郭氏回族淵源與風俗考述
摘要: 大部分的馬來西亞人誤以為「回族」等同於「伊斯蘭教徒」,造成「回族」後裔對自身身份認同產生模糊不清的概念。20世紀20、30年代,從福建泉州惠安百奇遷徙至馬來西亞邦咯島的郭氏回族,由於其信仰乃民間多神崇拜,非伊斯蘭教,生活習慣亦無異於一般華裔,甚至食用豬肉,致使後裔都不了解其族群來源,而產生族群認同的困擾。他們不再遵循許多回族的特有風俗,如喪禮中的「捧經」儀式、「得土為安」的土葬方式、禁「功果追薦冥金冥紙冥人及一概紙料」,和祖先崇拜禁用水族等禁忌,唯獨「禁油」風俗仍獲保留,原因是他們誤以為曾有先人迎娶穆斯林為妻,此舉目的是為了表達對祖先的尊敬和忌諱祖訓「違禁者將遭懲罰」。本文目的是探討邦咯島郭氏回族的經濟活動與遷移過程,了解其特有風俗的演變過程和保留「禁油」風俗的意義;藉以回族源流和文化特徵的論述,說明「回族」不等同於「伊斯蘭教徒」,並針對這一特有風俗面臨沒落的趨向與傳承問題作進一步的分析和論述。2015-12-29T03:05:29Z伊斯蘭金融特質與發展潛力
https://ah.lib.nccu.edu.tw/handle/140.119/79959
題名: 伊斯蘭金融特質與發展潛力
摘要: 伊斯蘭經濟哲理是伊斯蘭教的倫理道德,更是一種社會制度思想。伊斯蘭經濟的基本原則涵括承認私有制與貧富差距、嚴禁高利貸與剝削、及財富應造福於社會等。 伊斯蘭金融業務是必符合《可蘭經》教義和《穆罕默德聖訓集》教導的銀行和金融體制。伊斯蘭教義禁止利息收付、賭博、投機及從事非清真之業務。在傳統西方銀行體系中,貸款的風險反映在債務人所付的利息上,而伊斯蘭金融體系則認為貸款風險和利益應由債務人和債權人共同分擔。1963年第一家奉行伊斯蘭教教義的伊斯蘭銀行在埃及設立後,開啟了近代伊斯蘭金融之發展,並在許多伊斯蘭國家占了優勢。近年來更因國際油價上漲而使部分伊斯蘭國家資金儲備激增,從而促使「嚴禁利息」的伊斯蘭金融受到國際金融市場之重視。 伊斯蘭金融在實務運作上雖受到伊斯蘭律法(Shariah)之規範,使之成為依循伊斯蘭經濟哲理的獨特金融制度,但在基本架構上與傳統金融仍有許多相似之處,因而不僅能滿足穆斯林之投資需求,亦受到非穆斯林投資者之青睞。伊斯蘭金融相對保守之投資方式更間接使其在此次金融風暴中之受創程度較低,使伊斯蘭金融在未來的發展更具競爭力。; Islamic Economics theory is based on the ethical and moral issues. The basic principles include: protection of private property to encourage production, prohibition of usury to prevent exploitation and belief in equal justice among society. Islamic finance is guided by Quran and Sunnah, it prohibits interest, gambling, speculation and haram activities. Conventional western banking system transfer financing risk to debtor’s interest rates, while in Islamic finance, the risk should be shared by the debtor and creditor. It is the dawn of Islamic financial industry since the first Shariah compliant Islamic bank established in 1963 at Egypt. As a result of the international crude oil prices surged to a record high level in Middle East country, Islamic finance is drawing the worldwide attention, and experiencing remarkable growth in global financial market. Although Islamic finance is a system consistent with the principles of Shariah (Islamic law), which derives its unique characteristic, Islamic finance still remain the fundamental framework of conventional financial system, and would meet the needs of both Muslim and non-Muslim investors. Moreover, the relatively conservative characteristic of Islamic Finance indirectly lower the threat from the recent financial crisis, hence Islamic finance become more competitive in the future development.2015-12-29T03:05:13Z1979年伊朗革命與想像的伊斯蘭政府
https://ah.lib.nccu.edu.tw/handle/140.119/79958
題名: 1979年伊朗革命與想像的伊斯蘭政府
摘要: 1979年伊朗革命後,由於宗教人士何梅尼掌政的緣故,使研究者的觀點傾向於從宗教的立場來解釋這個事件,特別著眼於:革命前的巴勒維政府破壞伊斯蘭信仰、群眾為了信仰而抗爭、以及何梅尼掌政代表伊斯蘭力量復興。本文則試圖跳脫以宗教立場為主的歷史解釋,呈現不同面向的1979年伊朗革命。從1960年代起,伊朗的巴勒維國王藉由諸多改革政策,表達對於國家歷史與傳統的立場。從土地改革裡,讓人民可擁有自己的土地,以追求伊斯蘭信仰中的公平與正義。從宗教教育推廣之中,讓更多人能夠更深入瞭解伊斯蘭,以表示對信仰之尊敬。由於古波斯擁有光榮的歷史地位,巴勒維國王舉辦波斯帝國2500年的慶典,強調現今伊朗將有如古波斯一樣偉大。不過,民間的輿論總是受政府壓抑,例如宗教界不滿巴勒維國王的伊斯蘭觀點,以及知識份子批判政府不重視人權。於是,當1977年國王推動「自由化政策」之後,反政府聲浪在短時間內擴散開來。巴勒維國王試圖穩定局勢,換首相、換政策,卻沒有明顯的效果,最後與反政府人士妥協,放下權位離開伊朗。何梅尼藉著反政府運動之中獲得的支持度,掌握了權力,以「一切符合真主旨意」的口號,在建立政體的公投活動或是制定憲法的過程中,讓自己的權力合理化,甚至若他人言行與何梅尼的標準不合,便冠上伊斯蘭叛徒之名。革命前後,無論國王或何梅尼,都在追求符合真主旨意的理想境界,雙方對於伊斯蘭信仰都表示敬意。然而何梅尼強調的伊斯蘭政府,卻藉著共和政體、憲法、總統與政黨選舉來呈現,實質上都承繼西方或巴勒維政府既有體制。而且,伊朗歷史上從未有宗教人士掌政的先例,故何梅尼所建立的「符合真主旨意」之政府,不過是「想像」而來的伊斯蘭政府。; The Iranian revolution in 1979 is regarded as an Islamic revolution because Ayatollah Khomeini possessed the political power. The clergy’s position is that the former government, Pahlavi, destroyed Islamic tradition and spirit, people protested against Pahlavi for Islam, and Khomeini held the political power meant the revival of Islam. Actually, the explanation of the Iranian revolution could not be seen merely via the clergy’s opinion. During 1960’s and 70’s, the Shah, Pahlavi implemented many reforms with his view of Iranian history and tradition. First, he considered ‘land reform,’ making tenants to have their own lands, could reach the justice and equality of Islam. Second, he said establishing Religious Corps is to pay respects to Islam and create a stable society. In 1971, he honored the glory of Persia with 2500-year anniversary because Modern Iran was from ancient Persia. During 1960s and 70s, the public opinion, such as discontents of religious and intellectuals, was suppressed. Hence, as Liberalization Policy in 1977 was released, the public opinion became an oppositional power. Although the Shah tried to steady protests by replacing Prime Ministers and renewing policies, there were no critical effects. Eventually, the Shah made deals with opposites and left Iran. Ayatollah Khomeini, who reached to the leading status by the resisting atmosphere, held political power. He made his status reasonable not only by speaking out what we do meets the will of Allah when drawing up the constitution or holding the referendum, but also by criticizing others who are betrayers because they are not with us. Both the Shah and Khomeini, who honored Islam, tried to establish an ideal Islamic country. However, what Khomeini did, like founding the Republic, drawing up the constitution, and proceeding elections, which were based on the system of West or Pahlavi, only the name was related to Islam. Furthermore, it’s the first time that religious had political power in Iranian history. Therefore, Khomein’s Islamic government is not the revival of tradition, was his imagination.2015-12-29T03:05:01Z