伊斯兰

Therefore,with the rapid transformation as a bow wave over the world in 21st century,the Islamic laws thought of as firmest have been self—innovated.Various basics,westernizations and nativism as well as the tendencies to reconstruction have been prevailing the features of deVelopments in Islamic legal system for procedures.

这样，随着21世纪世界变革的冲击波，已使堡垒最为坚固的伊斯兰法迈向自我改革的里程，多元化、西方化、本土化与复兴伊斯兰诉讼法的趋向构成当代伊斯兰诉讼法律制度发展的主流。

Fruit trees and flowers, birds and animals, shimmering tiles, and the gleam and murmur of running water—these are the vibrant and delicate substances from which, like a beautiful carpet, the Islamic garden is woven.Indeed, Islamic carpet design and garden layout go hand in hand.Garden carpets depict in a stylized manner the chahar bagh, or fourfold garden with its intersecting axial watercourses surmounted by a central fountain.In addition, they depict symbolically the vegetation planted in actual gardens:the shade-giving plane tree, identified with the Tuba tree in the Quran; the cypress representing death and eternity; and fruit trees standing for life and fertility.The central cartouche can interpreted as a platform, which in real gardens was often surmounted by a pavilion.These form the basic and timeless design formula of the Islamic garden—one or more quadripartite sections defined by narrow water courses—which has its roots in ancient Persia where the archaeological remains of Achaemenid palaces trace the outlines of pavilions overlooking carved stone channels.

果树和花卉，鸟兽，闪烁瓷砖，以及闪光和杂音的自来水-这些都是充满活力和微妙的物质，像一个美丽的地毯，伊斯兰园林woven.indeed ，伊斯兰地毯设计与园林布局齐头并进hand.garden地毯描绘在程式化地察哈尔巴格，或四倍花园与其相交轴水道克服了由一个中央fountain.in此外，他们还描绘象征性的植物种植在实际花园：耐荫给予平面树，确定与大号树在可兰经；桧代表死亡和永恒；栽果树，站立，生活和fertility.the中央cartouche可以解释为一个平台，而在真正的花园往往是克服由pavilion.these形式基本和永恒的设计公式伊斯兰花园式的一个或一个以上的四方节所界定的狭窄水道-其中有它的根在古代波斯，而考古遗迹的阿契美尼德宫殿追查纲要凉亭俯瞰石刻渠道。

The dissertation consists of six chapters. The first chapter studies background of establishing the Islamic Republic of Iran, Iran was Islamized on the bases of profound culture and civilization. Iranian Islamization was followed by Islamic nationalization in Iran, that is to say, shiism includes very deep Iranian nationalism.

全文共分六章，首先研究伊朗伊斯兰共和国建国的时代背景，指出伊朗是在拥有发达的文明的基础上实现伊斯兰化的，伊朗伊斯兰化的过程也伴随着伊斯兰伊朗化民族化的过程，什叶派教义含有深厚的伊朗民族主义思想。

For Iranian nationalism,itsindependent form hasn't been in existence due to entirely social Islamization after IslamicRevolution,but the nature,ideology of Islamic Revolution and the political development afterrevolution all embodied nationalist meaning,Iranian Nationalism is provided with thecharacteristic of dependent on Islam again,the birth of nationalism having broken away frombondage of religion is still in the future.

对于伊朗民族主义，由于伊朗伊斯兰革命后社会的全面伊斯兰化，伊朗民族主义的独立形态已经不复存在，但伊朗伊斯兰革命无论在革命性质、意识形态以及革命后的政治发展等方面都有一定的民族主义的内涵，伊朗民族主义再次具有了依托和寄生于伊斯兰教的特征，摆脱宗教束缚与羁绊的民族主义在伊朗的产生仍然尚待时日。

In Chapter 6,the author exposed thechallenge of Islamic Fundamentalism to nationalism combining with theory of nationalism andpolitical standpoint of thinkers on Islamic Fundamentalism,this challenge embodied three kinds ofcontradiction,namely religious identity and national identity,the God's sovereignty and statesovereignty,secularization and Islamization.

第六章，结合民族主义理论和伊斯兰原教旨主义思想家的政治主张，从宗教认同与民族认同、真主主权与国家主权、伊斯兰化与世俗化道路三个方面的矛盾，揭示了伊斯兰原教旨主义对民族主义的思想挑战。

The theory of Islamic Government maintains that the Islamic state should be based on Islamic laws, and the theory of Guardianship of the Jurisconsult maintains that such a state should be governed by a Muslim Jurisconsult.

1970年，以霍梅尼《伊斯兰政府》的发表为标志，什叶派现代伊斯兰主义在理论上得到进一步发展，提出伊斯兰政府和教法学家统治的理论。

Not that Islam has always lacked irony in this respect: the works of the Sufi masters are full of it. But the Sufi masters (I think of Rumi and Hafiz especially) belong to that great and self-knowing Islamic culture on which the Islamists have turned their backs, embracing instead the narrow-minded bigotry of Ibn Abd-al-Wahhab or the self-deceived nostalgia of the Muslim Brotherhood and Sayyid Qutb.

我不是说在这个方面伊斯兰总缺乏讽刺能力，苏非大师的著作中就充满了讽刺，但苏非大师（我特别想到诗人鲁米和哈菲兹）属于那个被伊斯兰分子抛弃的伟大的认识自己的伊斯兰文化，相反拥抱了阿布德阿·瓦哈卜·布哈里（Ibn Abd-al-Wahhab）的狭隘种族偏见或者穆斯林兄弟社和赛义德·库特布自我欺骗的怀旧情结。

Therefore, with the aid of the analysis used in institutional economics, here is a first tentative to the constructive rational theory, formational mechanism, the institutional function and its change in the Islamic rites supposed as a social system.

本文力图运用制度经济学的分析工具，把伊斯兰仪式作为一种社会制度，分析伊斯兰仪式的建构理性，首次论证伊斯兰仪式的型构机制，指明伊斯兰仪式的制度功能与制度变迁。

With about 360 thousand characters, the whole paper is composed of eight parts, which may be arranged as follows: The prelude gives a brief illustration of the significance, purpose and research situation of this topic, and places emphasis on the textual research of the concept of Islamic Fundamentalism—the focus of the paper, for which it studies the origin of Islamic Resurgence Movement, analyses the relationship between Islamic Traditionism, Modernism, Fundamentalism and other ideological movements, examines the conceptual connotation of Islamic Fundamentalism, and poses that Islamic Fundamentalism is a revolutionary ideology with theoretical proposition in a systematic way.

全文约36万字，分为8个部分，具体安排如下：序论部分在简要阐述本选题的意义、目的和研究现状之外，主要考证本文关注的焦点——伊斯兰原教旨主义的概念，为此梳理了伊斯兰复兴运动的源流，辨析其中伊斯兰传统主义、现代主义、原教旨主义等等思潮运动之间的关系，考察伊斯兰原教旨主义的概念内涵，提出伊斯兰原教旨主义是一种有着系统理论主张的革命性意识形态。

Based on the zigzag development from natural affiliafions tO encumbriance, the display of Islamic factors in China＇s participating in the Middle East affairs offers three attractions: Islamic factors and establishing diplomatic relations between China and the Middle East countries; China＇s participating in the Middle East affairs and the Neo- Pan-Islamism since 1979; Islam fundamentalism movements and China＇s northwest security.

在经历了从中华民国时期的天然联系到新中国早期阻碍延滞的曲折发展之后，从1979年开始，中国参与中东事务时的伊斯兰因素主要表现为三点：伊斯兰因素与中国和中东国家建交；新时期以来中国参与中东事务时的泛伊斯兰因素；伊斯兰原教旨主义运动与中国西北边疆安全。

I didn't watch TV last night, because it .

昨晚我没有看电视，因为电视机坏了。

Since this year, in a lot of villages of Beijing, TV of elevator liquid crystal was removed.

今年以来，在北京的很多小区里，电梯液晶电视被撤了下来。