This article sets out to clarify the wide range of relationships between religions and humanitarian traditions as ideological movements, taking Islam as a case study. It postulates that the concept of the “sacred,” which is culturally restricted, is a special case of boundary maintenance or “purism.” Metaphorically, “puripetal force” is defined as a tendency common to all ideological systems, a resistance to social entropy or anomie. The importance of purity in Islamic doctrine is well attested, but within that wider sphere we may identify the specially puritan version of Islam known as Wahhabi-Salafism. As for humanitarianism and philanthropy, these occupy in the West a “space” protected by special laws and conceived of as untainted by either politics or economics. Within the wider sphere of humanitarianism we may locate a more concentrated form in Dunantism, which has underpinned the world view and habitus of the International Committee of the Red Cross. This article outlines how the policies and programs of various Islamic charity and welfare organizations—originating in Britain, Indonesia, and Saudi-Arabia—interact differentially with on the one hand Islamic doctrines and on the other hand humanitarian traditions. Finally, it is suggested that this explanatory model could equally be applied to Christian and other religious traditions, with the concluding thought that the common ground between the institutions of international humanitarianism and religion is currently expanding.

中文翻译：

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慈善领域的纯正力量

本文以伊斯兰教为案例研究，着手阐明作为意识形态运动的宗教与人道主义传统之间的广泛关系。它假定受文化限制的“神圣”概念是边界维护或“纯粹主义”的特例。比喻地，“纯粹的力量”被定义为所有意识形态系统共有的趋势，对社会熵或失范的抵抗。伊斯兰教义中纯洁的重要性已得到充分证明，但在更广泛的领域内，我们可以确定伊斯兰教的特殊清教徒版本，即瓦哈比萨拉菲主义。至于人道主义和慈善事业，它们在西方占据了一个受特殊法律保护并被认为不受政治或经济污染的“空间”。在更广泛的人道主义领域内，我们可能会在杜南主义中找到一种更集中的形式，它支撑了红十字国际委员会的世界观和习惯。本文概述了起源于英国、印度尼西亚和沙特阿拉伯的各种伊斯兰慈善和福利组织的政策和计划如何一方面与伊斯兰教义和人道主义传统不同地相互作用。最后，建议这种解释模型同样适用于基督教和其他宗教传统，结论是国际人道主义机构与宗教机构之间的共同点目前正在扩大。本文概述了起源于英国、印度尼西亚和沙特阿拉伯的各种伊斯兰慈善和福利组织的政策和计划如何一方面与伊斯兰教义和人道主义传统不同地相互作用。最后，建议这种解释模型同样适用于基督教和其他宗教传统，结论是国际人道主义机构与宗教机构之间的共同点目前正在扩大。本文概述了起源于英国、印度尼西亚和沙特阿拉伯的各种伊斯兰慈善和福利组织的政策和计划如何一方面与伊斯兰教义和人道主义传统不同地相互作用。最后，建议这种解释模型同样适用于基督教和其他宗教传统，结论是国际人道主义机构与宗教机构之间的共同点目前正在扩大。