Contestation of Islamic Law on Traditional Sharecropping in Rural West Java, Indonesia

Feasibility of impementing pre-marital genetic counseling in kano, northern Nigeria using the cfir-eric model

Islamic religious leaders (IRLs) have the potential to influence health education, health promotion, and positive health outcomes among their own communities. This study aims to examine the role and effectiveness of Arab Muslim religious leaders, in Israel, as social agents for change on health-related issues, focusing on reduction in infant mortality, prematurity, and congenital malformations attributed to consanguineous marriage. A self-administrated questionnaire was distributed to 127 IRLs, in 2012, to gain insights into practice, attitudes, and perceptions of IRLs toward their role as social agents for change on health-related issues. The results indicate that two-thirds (58%) of the surveyed IRLs have provided frequent advice on issues related to preventing infant mortality, congenital malformation, and prematurity over the past two years. Most IRLs indicated that they have keen interest in their communities' health matters (97%) and regard dealing with them as part of their job (85%). The study identified three enabling factors that had significant influence on the IRLs' attitude. These influences are: awareness and knowledge of the health issues, the perception that these issues and their impact on the community are part of their responsibility, and the empowerment they felt through the participation in the Ministry of Health (Northern Region Health Office) educational seminar series, in the year 2000. The main conclusion from this study indicates that IRLs are effective social agents for change and that the educational interventions can be a useful and effective strategy to encourage IRLs to cooperate with health providers and promote public health among their own communities.

This study examined concordance between staff ratings and direct observations of behavior in 177 nursing home residents with Alzheimer's disease. During a structured interview, the staff member who had the most frequent contact with each resident completed three standardized behavioral rating scales. Direct observation of behavior (60 observations per resident) was conducted concurrently by trained nonparticipant observers using a structured time-sampling technique. We found moderate agreement between the two sources for the occurrence of 12 target behaviors during the monitoring period, but generally low agreement regarding the frequency of these behaviors. Discrepancies regarding occurrence of behavior were non-random with a higher rate of detection by direct observation. Thus, the practical advantages of staff ratings of behavior in institutional settings may be partly offset by some reduction in the accuracy of enumeration.

This qualitative descriptive study explored Muslim religious leaders' perception, knowledge and attitudes towards AIDS, AIDS prevention and their attitudes towards people living with HIV/AIDS (PLWHA). Twenty Islamic religious leaders (males and females) participated in two audio-taped focus group discussions. A content analysis approach was used to analyse the data as appropriate for descriptive qualitative inquiry. The study results showed that Muslim religious leaders do not perceive AIDS as a major health problem in Jordan, and that following the Islamic values lowers the risky behaviours. The religious leaders reflected varied responses to PLWHA but they agreed that they have responsibilities towards the prevention of HIV/AIDS, and that sex education contributes to healthy behaviours, and consequently to the prevention of HIV transmission. The findings of this study provided an insight into Muslim religious leaders' perception of PLWHA and highlighted the importance of their role in the prevention of AIDS. The study recommended that health care professionals, including nurses and health policy makers, should involve religious leaders in all efforts directed at planning and setting policies aimed at the prevention of HIV/AIDS and the treatment of infected people. Nurses should be responsible for conducting HIV/AIDS prevention programs in different settings utilizing relevant religious guidelines and teachings, in addition to providing holistic care to AIDS patients with emphasis on the spiritual dimension.

Literacy and stigma of suicide among religious leaders affect help-seeking behaviours for suicidal behaviour in the community. We did not find any study assessing the literacy and stigma level among religious leaders in Bangladesh to date. We aimed to assess the status of suicide literacy and stigma and factors related to them among religious leaders in Bangladesh. This cross-sectional study was conducted from April to July 2023. Data were collected from 162 religious leaders (Imams) by self-reporting instrument purposively. The instruments contain several parts, like socio-demographic variables, suicidal behaviour, suicide literacy, and stigma towards suicide. The mean literacy score was 4.75 ± 1.56 (range 1–8). We did not find any relationship between suicide literacy and stigma. We found a positive correlation between stigma and isolation subscales (r = 0.67; p < 0.001) and a negative correlation between isolation and glorification subscales (r = −0.28; p < 0.001). Suicide literacy was higher in Imams with better income (p = 0.025), and Imams who observed suicide in close persons (p = 0.017). Isolation was lower in Imams with a family history of suicide attempts (p = 0.036), and lifetime suicidal thoughts (p = 0.020) whilst glorification was higher in persons with suicide attempts (p < 0.007). In conclusion, suicide literacy among the Islamic religious leaders (Imams) of Bangladesh is low and similar to the levels among the students. Strategies are warranted to improve the situation, as religious leaders can play important roles in suicide prevention and help-seeking for suicidal behaviour.

This research explores the adaptation of Islamic law through local wisdom, particularly the gotong royong tradition, in Muslim minority communities in Tomohon and Tana Toraja. Using a qualitative approach and case study method, the research involved 20 informants, including Islamic religious leaders, traditional leaders, and active Muslim community members. The findings show that the gotong royong tradition facilitates the practice of Islamic law in marriage, zakat management, and religious celebrations by integrating the values of inclusivity and local cultural solidarity. Harmony is created through intensive dialogue between Islamic and Christian religious leaders, strengthening interfaith relationships. Adjustments, such as the use of moderate adhan volume and distribution of zakat to all levels of society regardless of religion, serve as tangible evidence of this adaptation. This research contributes to the development of Fiqh Nusantara, demonstrating the flexibility of Islamic law that can align with local culture while supporting social inclusion. Practically, these results provide insights for policymakers to design policies that support religious harmony in multicultural regions. This research affirms that Islamic law not only maintains its essential teachings but can also become an integral part of pluralistic society. The implications of this research open opportunities for further studies on the harmonization of Islamic law in other minority communities.

The Philippine constitution guarantees the free exercise of religion and religious worship. The law forbids public officials from interrupting religious activities. However, with the sharp rise of Coronavirus (COVID-2019) infection all over the world, the Inter-Agency Task Force (AITF) on Emerging Infections Disease created resolutions to assess, monitor, contain and prevent the spread of the pandemic. Religious leaders and Islamic institutions are no exceptions and they must abide to these resolutions including mass gatherings, safety procedures on burials, and strict observance of social distancing.&#x0D; Muslims strictly perform five times a day prayer, Friday Jamaah prayer, and bury the dead in accordance to Islamic practices mentioned in the Quran. Therefore, the study focus on how Islamic leaders and institutions responded to AITF resolutions to prevent the spread of the pandemic.&#x0D; The data were collected from mixed sources: from official announcements, social media accounts, and by phone interviews. Meaningful central themes were derived from the data.&#x0D; Findings noted responses of Muslim communities focused on (1) suspension of collective religious activities and programs until the pandemic is over; (2) abide by government directives on how to be safe from the threat of COVID-19; (3) institutionalization of positive sanitation practices of their facilities personnel and families; (4) cancellation of classes and their religious learning institutions; and (5) public interest and dharurah (possibility of harm or injury).&#x0D; In conclusion, the concept of collective duty (farḍ kifāya) as a basic of principle of Islam was practiced by Islamic religious leaders and institutions. Hence, maintaining social

The Philippine constitution guarantees the free exercise of religion and religious worship. The law forbids public officials from interrupting religious activities. However, with the sharp rise of Coronavirus (COVID-2019) infection all over the world, the Inter-Agency Task Force (AITF) on Emerging Infections Disease created resolutions to assess, monitor, contain and prevent the spread of the pandemic. Religious leaders and Islamic institutions are no exceptions and they must abide to these resolutions including mass gatherings, safety procedures on burials, and strict observance of social distancing.Muslims strictly perform five times a day prayer, Friday Jamaah prayer, and bury the dead in accordance to Islamic practices mentioned in the Quran. Therefore, the study focus on how Islamic leaders and institutions responded to AITF resolutions to prevent the spread of the pandemic. The data were collected from mixed sources: from official announcements, social media accounts, and by phone interviews. Meaningful central themes were derived from the data. Findings noted responses of Muslim communities focused on (1) suspension of collective religious activities and programs until the pandemic is over; (2) abide by government directives on how to be safe from the threat of COVID-19; (3) institutionalization of positive sanitation practices of their facilities personnel and families; (4) cancellation of classes and their religious learning institutions; and (5) public interest and dharurah (possibility of harm or injury). In conclusion, the concept of collective duty (farḍ kifāya) as a basic of principle of Islam was practiced by Islamic religious leaders and institutions. Hence, maintaining social order on the basis that Islam is founded on individual and collective morality and responsibility.

Results: Eighty percent of men, 86% of women, 82% of male religious leaders and 98% of female religious leaders believe that family planning is in keeping with the tenets of Islam. Among religious leaders, 36% reported that they had preached about family planning in the year preceding the survey. Seventy-five percent of women and 62% of men in the general public said that they had spoken about family planning with their spouse, and 9% and 17%, respectively, reported having spoken with a religious leader On a scale of 0- 10 measuring agreement with statements regarding the benefits of family planning (with 10 being complete agreement), women averaged 9.4 and men 8.8, while male religious leaders averaged 6.5 and female religious leaders 7.2. Among the general public, 74 % of women and 58% of men said that deciding to practice contraception is a ]oint decision between husband and wife. About 90% of religious leaders agreed or agreed strongly with the statement that contraceptive decisions should be made jointly by husband and wife. Women were significantly more likely than men to believe that specific contraceptive methods are permitted under Islam, and male religious leaders were more likely than were men in the general population to find specific methods acceptable. Only 26% of men cited interpersonal communication as a source of family planning information, compared with 66% of women, 73% of male reilgious leaders and 89% of female religious leaders. Almost threequarters of men and women said they want to know more about family planning. Conclusion: Although Islamic religious leaders in Jordon cite different reasons than the general public to justify the use of contraceptives, they are as likely as others in the population to approve of family planning. International Family Planning Perspectives, 2000, 26(3):110-117 & 136 M v Xuslim religious leaders are often assumed to hold more conservative attitudes than the general population about family planning, yet a review of the literature finds no research that has specifically compared the two groups. Indeed, Muslim religious leaders' stance toward family planning is often misinterpreted. While they can be expected to refer to religious texts for guidance as they seek to interpret the acceptability of new ideas, religious leaders may prove no more opposed than other members of society to innovation, unless a new idea is perceived to contravene religious tenets. Muslim religious leaders in Jordan, who as members of social networks are intimately involved in the everyday lives of their congregations, probably share ways of thinking that are prevalent within their community. A social group can be expected to have a single worldview, yet the

This review article reports on methods of direct observation of behaviors for use in long-term care settings, particularly with older adults who have dementia. This article provides information on the theoretical roots, administration methods, and psychometric properties of measures of direct observation of individual behavior. It is hoped that this review will help gerontological nurses make informed choices about the direct observation measures that suit their specific needs, highlight the role of direct observation in quality improvement for dementia care, and facilitate a balance between identifying a gold standard and allowing flexibility to assess project-specific behaviors.

The ulema or Islamic religious scholars, and by extension Islam are seen to be opposed to family planning or birth control. As such international donors and programmers target Islamic religious leaders for advocacy and sensitization on the efficacy of accepting programs that target reproductive health issues. This paper analyzes the view of Islamic scholars who argue that Islam is not against reducing maternal mortality or addressing maternal health issues or birth spacing; rather, what Islam opposes is the practice of birth control for population control. The findings indicate that it would be very difficult to effectively influence behavior change within the Muslim community on family planning/reproductive health practices without a better understanding of how it is seen from the perspective of the ulema. The study shows that there are enlightened elements amongst Islamic scholars who are concerned and willing to contribute towards a better understanding of reproductive health and are also concerned about communicating correct information about the rights of pregnant women as enjoined by Islam. The analysis demonstrates that the position held by the excessively secularist perspective that ignores the roles of religious actors and generally perceives these roles as inherently conflictual, undemocratic and authoritarian, needs to be reviewed and reassessed in the context of global and national trends.

Purpose This study aims to examine the influence of Islamic religious leaders’ (ulama) credibility, comprising attractiveness, trustworthiness and expertise, on micro, small and medium enterprises’ (MSME) intention to apply for halal certificate, with trust and perception as mediating variables and religiosity as a moderating variable. Design/methodology/approach This study used a quantitative approach using non-probability sampling and distributed questionnaires via Google Forms. Data were analyzed using partial least squares structural equation modeling (PLS-SEM) with SmartPLS 4.0. A total of 228 Muslim MSME entrepreneurs who met the criteria: being business owners, aged 17–65 and aware of at least one instance of ulama support for halal certificate, participated in this study. Findings The bootstrapping test in PLS-SEM revealed that out of the 11 hypotheses tested, seven were supported while four were rejected. The credibility dimensions of trustworthiness and expertise among Islamic religious leaders significantly influenced MSMEs’ perceptions and trust, whereas attractiveness showed no significant effect. Furthermore, MSMEs’ perceptions and trust in halal certificate policies were found to have a significant impact on their intention to apply for halal certificate. However, religiosity did not significantly moderate the relationship between perception or trust and the intention to apply for halal certificate. Research limitations/implications This study is limited to Java-based Muslim MSMEs and examines only Islamic religious leaders (ulama) as endorsers, excluding other potentially influential figures such as celebrities or influencers. Practical implications The findings of this study highlight the strategic importance of selecting religious leaders (ulama) as advocates of the halal certificate ownership policy, recommending those with high levels of trustworthiness, credibility and expertise in Islamic jurisprudence (fiqh), halal certification standards and contemporary business practices. Originality/value To the best of the authors’ knowledge, this is the first empirical study to examine the influence of ulama’s credibility and their role in shaping Muslim MSMEs’ perceptions, trust and intention to apply for halal certificate in support of the Indonesian government’s target of issuing 10 million halal certificates by 2026.

Simple SummaryCruelty to animals occurs during production, handling, transport, and slaughter in most countries where Islam is a major religion. Most of the people involved in this, such as those involved in the transport of animals, animal handlers, and butchers, are Muslims. However, many Muslims and Islamic religious leaders are not aware of this cruelty. Islam is a religion that shows compassion to animals as mentioned in the holy book Qur’an and sayings of the Prophet Mohammed (pbuh). This paper highlights what Islam says of the welfare of animals and how animal welfare can be improved by sensitizing all Muslims and religious leaders to the teachings on animal welfare in the Qur’an and the Hadiths so that they can influence their followers.Islam is a comprehensive religion guiding the lives of its followers through sets of rules governing the personal, social, and public aspects through the verses of the Holy Qur’an and Hadiths, the compilation of the traditions of Prophet Mohammed (pbuh), the two main documents that serve as guidelines. Islam is explicit with regard to using animals for human purposes and there is a rich tradition of the Prophet Mohammad’s (pbuh) concern for animals to be found in the Hadith and Sunna. Islam has also laid down rules for humane slaughter. In many countries animals are killed without pre-stunning. Regardless of pre-stunning, such meat should not be treated as halāl or at least be considered as Makrooh (detestable or abominable), because the animals have been beaten or treated without compassion during production, handling, transport, and slaughter. Many Muslims and Islamic religious leaders are not aware of the cruelty that is routinely inflicted on animals during transport, pre-slaughter, and slaughter in many Islamic countries. There is an urgent need to sensitize all Muslims to the teachings of animal welfare in the Qur’an and the Hadiths. A campaign is needed to apprise religious leaders of the current cruelty that occurs during transport and slaughter.

More than 90% of people in Bangladesh are Muslims and a good portion of persons with mental illness visit religious leaders in the country. Attitude, literacy, and stigma toward mental illness affect the referral of persons with mental illness to mental health systems. We aimed to see attitudes, literacy, and social stigma toward mental illness among Islamic religious leaders in Bangladesh. Data were collected for this cross-sectional study by a self-reporting semi-structured questionnaire from 358 Imams by convenience sampling from September 2024 to January 2025. The mean age of the participants was 31.7years. The majority of the participants were aged 30years or younger (54.5%), were married (68.4%), maulanas (59.8%), and 8.1% had a history of psychiatric illness. Mental illness was perceived as highly biological, influenced by sinful acts and spiritual influence, and was poorly associated with external issues like jinn, evil eye, and black magic by the participants. A favorable scenario was noted while assessing the social stigma of mental illness, while persons with mental illness were considered dangerous. Participants correctly identified depression (92.5%), anxiety (90%), obsessive-compulsive disorder (83%), and Schizophrenia (88%). This study revealed findings related to attitude, social stigma, and literacy among religious leaders in a Muslim-majority country. Studies assessing the association between these variables and referral patterns to mental health services are warranted to consider the findings in policymaking.

Malaysia makes progress against HIV, but challenges remain