Sunglasses Research Articles

Cultural and personal channels between religion, religiosity, and corruption

Literature on the effect of religion and religiosity on corruption has failed to distinguish between direct and mediated effect and to determine the different roles of two alternative mediation channels—the personal versus the cultural channel. Using a data set of 102 countries, we found that hierarchical religions have significant positive associations with corruption levels, while the non-hierarchical Protestant Christianity has significant negative associations with corruption levels. Most of the effect is mediated by the cultural channel. However, some hierarchical religions (particularly Sunni Islam and Orthodox Christianity) have both an indirect mediated effect and a direct unmediated effect, suggesting an additional dissociative parameter besides the hierarchical/non-hierarchical parameter, which we suggest is the status of a formal/informal state religion. The findings are closely linked to the modern view of economic development that although institutions give rise to economic growth, it is culture that shapes institutions.

"Ignorance" in ethnic culture – the philosophy of Al-Farabi

This article provides a brief overview of al-Farabi's contribution to science. Abu Nasr al-Farabi was the greatest philosopher and scientist of his time. Initially, he completed his studies in Farabi and Bukhara. Later, he went to Baghdad, where he studied and worked for a long time. During this time, al-Farabi mastered several languages and various branches of knowledge and technology. The article identifies specific problems of ignorance in the ethical philosophy of al-Farabi, the founder of the actual political and ethical philosophy, especially Farabi's synthesis of ancient and Muslim traditions. The paper reveals the place of the Platonic political concepts. We introduce the influence of Farabi's ideas on the further development of ethical thought in Islam. In addition, the article indicates the thoughts and treatises where al-Farabi implacably and harshly criticized ignorant, weak and lazy managers, unworthy to lead even small communities. In his works, he gives the characteristic features of a "rule".

Resisting the Surge of Salafism among Malay and Javanese Muslims: The Dynamics of the Tarekat Naqshbandiya and Qadiriya wa Naqshbandiya in Promoting Peaceful Islam in Riau Sumatera

This article examines the role of two Sufi orders, the Naqshbandiya order and the Qadiriyya wa al-Naqshbandiya order, in the social and cultural transformation of Malay and Javanese Muslims in contemporary Sumatra, specifically in the Malay Riau region. Socio-political approach is employed in order to analyze the internal and external dynamics of the actors involved in the object of study. The argument presented in this article states that, the Naqshbandi order or ‘Malay Riau Muslim tarekat’ has played a vital role in the social and cultural transformation of Malay Muslims by promoting a peaceful and moderate interpretation of Islam. However, the more legalistic and rigid interpretation of Islam from Saudi Arabia has promoted the Naqshbandi order to adopt a more Shari‘a-oriented approach which has gradually eroded the spiritual essence of the order’s culture and given way to more radical Islamic beliefs in the Malay Riau region. In response, the Qadiriya wa al-Naqshbandiya order continues to represent the authentic Javanese Muslim traditions and beliefs, propagating the original heritage of Malay Islamic tradition and culture. This article found out that the ethnicity embedded in the followers of tarekat may influence the orientation of a particular sufi order.

Мусульманские практики урегулирования конфликтов: доктринальные основы и их реализация в современной России

The article summarizes the main provisions of the theory of conflict regarding the practices of conflict resolution (G. Simmel, L. Coser, K.E. Boulding, R. Darendorf), reveals the foundations of the Islamic doctrine of reconciliation, mediation, arbitration and judging, provides examples of these prac-tices in Dagestan and Tatarstan. Conflictologists identify three ways to resolve conflicts: negotiation, mediation and arbitration, while judging is viewed as coercion. The Qur’an, the Sunnah and fiqh litera-ture also mention four practices of settlement, but the focus is on reconciliation and fair judging in ac-cordance with Allah's commandments. Muslim conflict regulators have various tools for resolving con-flict and can act in different roles: arbitrators and judges can simultaneously advise and reconcile the parties, depending on the circumstances, while respect for religious norms is the main element of the Muslim system. In contemporary Russia, traditional Muslim practices are used taking into account re-gional and cultural features. For example, the regulators of conflict situations in Dagestan and Ta-tarstan are Muslims who are authoritative due to their knowledge, experience and status: Sharia special-ists, imams, qadis and other representatives of muftiats, businessmen, and other people respected in their communities. The cases are various: marriage and family matters, property and business disputes, issues of compensation in cases of death, health harm and other conflicts between believers.

Construction of Religious Moderation at Nahdlatul Ulama Online Media in East Java

This research focuses on how journalists at Nahdlatul Ulama (NU) Online Media in East Java construct news presented to the public about religious moderation. It showcases news framing on religious moderation from the perspective of Nahdlatul Ulama through online media in East Java. This research aims to understand how NU's religious moderation is disseminated in society through media produced by journalists. The research method employed is qualitative, utilizing media text analysis with framing by Zhondang Pan and Gerald M. Kosicki, analyzing four syntactic structures: script, thematic, and rhetorical. The research also involves validation of the truth and news construction with the editorial board of NU Online East Java. The results of this research explain that journalists at NU Online East Java construct news on religious moderation by presenting the teachings of Ahlus Sunnah Wal Jamaah Nahdliyah through the practice of Hubbul Watan Minal Iman (Love of the Homeland is Part of Faith), with the vision of Islam as a mercy to all creations (rahmat lil 'alamin). Conflicts arise in online media concerning narratives of violence, liberalization, and radicalism. Consequently, journalists construct the values of religious moderation from the perspective of NU figures, namely Alisha Wahid and Gus Miftah, to create alternative narratives in online media that promote positive content rather than content that divides intergroup relationships.

‘Aaqilah in the Jurisprudence of the Four Schools of Thought (Ahl Al-Sunnah): A Comparative Jurisprudential Study

Among the punishments imposed by God Almighty for the felony of murder is the blood money, which is a financial penalty that the Lawgiver determined its amount, and it is large, so that the offender cannot bear it on his own, so the Lawgiver obligated the sane person to bear the blood money on behalf of the offender in the form of support and assistance. The clan initially bore the blood money, then Umar ibn al-Khattab, may God be pleased with him, transferred it to the people of the Diwan and the ministries. The tribes have disintegrated and families have separated, so the researcher sees the necessity of taking, according to Omar and the Hanafi school of thought, by charging the blood money to the people of the Diwan. He believes that some institutions can replace Diwan, such as ministries or the Social Security Authority, civil institutions such as trade unions and employees, or cooperative insurance companies. In studying this subject, I followed the descriptive, analytical and comparative approach, where I explained the concept of rationality, its reality, the sayings of the four schools of thought in each issue, and the statement of the most correct.

The effects of traditional Muslim prayer positions on intraocular pressure in subjects with and without glaucoma.

To compare the magnitude and duration of intraocular pressure (IOP) increase during the two principal Islamic prayer positions, Rukū (standing while bowing forward at a 90-degree angle), and Sujud (kneeling with the forehead touching the ground) in healthy subjects and patients with primary open-angle glaucoma (POAG). Prospective, observational case series. Ninety-five eyes of 47 patients (27 with POAG and 68 without POAG) were included. Eligible candidates underwent IOP measurements in the sitting position and in two prayer positions using the Goldmann applanation tonometer and the Icare-Pro tonometer. IOP was measured at set intervals until it returned to baseline. Mean IOP increased from a sitting baseline value of 16.1 ± 2.9 mmHg (8.6-26) to 19.3 ± 4.2 mmHg (10.2-32.3) following 30 s of Rukū (p ≤ 0.0001) and from 16.1 ± 0.4 mmHg to 22.2 ± 3.1 mmHg (14.9-37) following Sujud (p ≤ 0.0001). IOP increased similarly in the POAG and non-POAG groups in both positions. Twenty-six eyes (27%) failed to normalize within 2mmHg of baseline, but all returned to baseline after another five minutes. Performing traditional Muslim prayer positions increases IOP significantly. The increase did not resolve immediately in approximately a quarter of individuals. These findings may have a considerable impact on Muslim patients with glaucoma.

Called to Work: Developing a Framework for Understanding Spiritual Orientations Towards Work

Abstract This study examines how individuals understand spiritual calling to work. We draw on theoretic insights from Max Weber and Karl Marx to analyze 186 in-depth interviews with religious individuals in the United States. We argue that these classical frameworks can help us to better understand contemporary religious interpretations of calling in relationship to work. We propose a framework for categorizing ways of viewing work as a calling that consists of intrinsic/extrinsic meanings in work and goals that are proximal/distal to the workplace. While focusing primarily on Christian respondents, we note that some respondents from Jewish and Muslim traditions did not resonate directly with the term “calling” but had alternate ways of viewing their work that closely aligned with Christian conceptions of calling. We ultimately argue for the theoretical benefit of a Weberian conception of calling for contemporary understandings of how meaning is attached to work, but also highlight that seeing work as calling may be a double-edged sword because doing so may provide benefits to workers while simultaneously obscuring their own oppression.

Identity, Nostalgia and Religion: Making Sense of Turkey and the Balkan Relations in the Twenty-first Century

This article deals with Turkey’s increasing involvement and activism in the Balkan Peninsula between 2002 and 2022, under the rule of the Justice and Development Party and asks two different questions 1) If the Balkan elites perceive the policies implemented by Turkey differently and relatively pejoratively, what is the reason for this and how can we explain it theoretically? 2) What kind of differences does the current position of Turkey-Balkan relations cause us to observe in classical international relations? To answer these questions, this study seeks to shed much needed light on this aspect of Turkish relations with its Balkan neighbours in the context of the broader shift in Turkish domestic and foreign policy under the AKP from a realist-secular orientation to an ambiguous Sunni Islamic. Therefore, it explains the complex relations between religion, nostalgia and identity, and its reflections on state power.

The Relevance of the Practice of Ifá Divination in Ola Rotimi’s The Gods are not to Blame

The custom of Ifá divination is common among the Yorùbá of Western Nigeria, and among Africans generally. This paper attempts an evaluation of the relevance of the practice of Ifá divination in the selected play of Ola Rotimi to Yorùbá culture and metaphysics. This is purposely to attain a greater and more profound awareness of its role as a symbol of communal and cultural identicalness. Using The God Are Not to Blame (1975) as an illustration, the paper contends, in a poignant manner, that the elements of Yorùbá Ifá divination, through oracular devices, well manifested in the structuring principles of Rotimi’s work. This is analyzed from spiritual and mythological angles. With an overwhelming lucidity, the paper posits that actions in the play are influenced by an assumption that any collective catastrophe or adversities are the outcomes of disharmony between disparate cosmos. The aforementioned includes a detailed interrogation of the rationality and logic of these beliefs as Rotimi presents them. Through the ambiance of the various events in the play, the paper establishes that the practice of Ifá divination in Yorùbá land is not only a way of life but has also transcended traditional, Christian, and Muslim traditions and beliefs. Finally, while recognizing the enduring popularity and artistic forte of Rotimi’s magnum opus, the paper broadens spasmodically our perception of the pervasiveness and practical relevance of the practice of Ifá divination as means for rectifying evil destiny, regulating what the future holds and resolving problems of existence in Yorùbá culture and metaphysics.

TO COMPARE THE EFFECT ON DILATATION OF PUPIL WITH AND WITHOUT DARK GLASSES

INTRODUCTION : Study is to compare the dilator effect of Tropicamide (1%) eyedrop in patients with closing their eyes after instillation of eyedrops and patients with their eyes normal blinking with wearing of dark glasses for 30 minutes. AIMS: Aim of our study to Recognize Most effective and Comfortable Method of Pupil Dilation in Mean time. METHODS: An observational cross-sectional study of total 50 Patients out of which 25 patients will be advised for closing of eyes(Group A) and 25 patients advised for wearing dark glasses with their eyes normal blinking (Group B)during the dilatation of pupil. Pupil diameter will be measured by slit lamp examination (in cobalt blue lter) and also by pupil diameter ruler. Aft RESULT: er Dilatation pupil dilatation is Almost Same in Both Group. In both group Group-B with wearing of dark glasses with normal eye blinking is more comfortable then Group-A with closed eyes. CONCLUSION: Dilatation effect is almost same in both with and without dark glasses groups in denite time period. But patients are more comfortable with wearing of dark glasses with normal eye blinking compare to closed eyes.

Hybridity Between Shi’ite, Sunni and Minangkabau Cultures at the Tabuik Performance in Pariaman, West Sumatra

The paper is discussing the process and hibridity within the Tabuik performance in Pariaman, West Sumatra. Elements in Shi’ite, Sunni, and Minangkabau cultures contribute to the form of Tabuik performance. It originally began as a Shi’ite rite meant to commemorate the death of Husain. The current Tabuik performance has shifted from its original form and purpose so that it has now turned into the distinctive performance of Pariaman society. The ritual entered Pariaman culture during the British occupation in Sumatra at the beginning of the nineteenth century and was brought by the British soldiers of the Sipahi ethnicity and of Shi’ite Islam faith. The acceptance and hybridization for the ritual by the Pariaman people have developed for a long time and are sometimes conflicting in terms of teachings, forms (artifacts), performance, and aim of the ritual. The Pariaman society are predominantly Sunni Muslims and culturally Minangkabau; therefore, several parts of the Shi’ite ritual are rejected, corrected, and added with new elements which are more suitable to Sunni teaching. At the beginning of the twentieth century, the incorporation of several elements of Minangkabau culture was very critical in Tabuik performance. Elements of Minangkabau culture ( adat, customary tradition) are symbolically represented and include the customary social institution within the Minangkabau society. Keywords: Tabuik performance, hybridity, Shi’ite, Sunni, and Minangkabau. DOI: 10.7176/ADS/105-02 Publication date: May 31 st 2023

Ислам: монгольский мир и сопредельные территории

The article presents Islamic enclaves in the adjacent territories of the Mongolian world. In addition, although historically there were no significant ethnic adherents of Islamic culture within the Mongol sphere, mosques have already appeared in modern Mongolia, Buryatia and Kalmykia, and therefore adherents of Islam. However, the moral categories and ethical priorities of the Mongolian people remain in the context of Buddhist ideas and practices. In our opinion, the results of the historical creative activity of Muslim traditions in the adjacent territories of the Mongolian world manifest themselves in the behavioral mood of some (small) modern Mongolian societies, significantly changing the stereotypes of their confessional competence and blurring traditional ethnic values and guidelines.

Storage Stability of Arauco Virgin Olive Oil: Evolution of Its Quality Parameters and Phenolic and Triterpenic Compounds under Different Conservation Conditions.

The storage conditions are very critical to minimize hydrolytic and oxidative reactions of virgin olive oils (VOOs). These reactions are logically influenced by the composition of the VOO, so that each variety may have a specific behavior. The aim of this study was to evaluate changes in quality parameters and in the phenolic and triterpenic profile of Arauco VOOs, a unique local variety from Argentina, after storage under different conditions. The effects of exposure to light (darkness and light), temperature (24 and 40 °C), packaging material (polyethylene (PET) and dark glass), and headspace (air and N2 atmosphere) were investigated for 76 days. A reduction in total phenolic compounds was observed after storage treatments, but all samples still complied with the EFSA health claim after the different handlings. Overall, the results revealed that the preservation of the oils in PET appears adequate, with improved stability when N2 was used in the headspace, along with darkness and low temperature. The study of phenolic profiles showed that substances previously reported as possible markers of olive oil aging, such as hydroxytyrosol and an isomer of decarboxymethyl oleuropein aglycone, also have a similar behavior during the aging of Arauco variety oil. Interestingly, some evidence was found that another oleuropein-derived compound (oleuropein aglycone isomer 3) could also be used as an aging marker.

Interpretation of the commandment to women's hijab authorize according to the Quran, Al Hadith and Ahlussunnah Waljamaah Ulama

This research discusses the interpretation of the obligation to wear hijab for Muslim women according to various sources, such as hadith scholars and also verses of the quran. Moreover, it has received a series of inputs from literary sources in the form of books and also writings of Islamic committees, which we have reviewed to obtain answers to the research questions. The data were processed through data review system to verify, code, interpret and summarize the results to obtain accurate data and high validity. Based on the data, we can convey that the obligation to wear the hijab is legally obligatory following the hadith which states that women should wear their headscarves all over their bodies. In closing, women are required to cover their private parts, which means Muslim women must wear clothes that cover their bodies from heads to toes except for their faces and palms; and if this is violated, they will receive sanction.

Corak Nalar Falsafah Kalam Abu al-Asy’ari dalam al-Luma’

The subject of this article is the philosophical reasoning patterns in the work of Abu Hasan al-Asy'ari, titled "al-Luma' fi al-Raddi 'ala Ahli al-Zaighi wal al-Bida'". This study uses a historical factual approach based on the al-Luma' texts and contributes to the development of the discourse on kalam philosophy, particularly in Indonesia. The philosophical reasoning patterns in al-Luma, according to al-Asy'ari, consist of dominant reasoning methods such as stoic, platonic, and Aristotelian. These methods are used to counter the dogmatism of conservative Sunnis and Mu'tazilah rationalism, as well as the opinions of Mujassimah theology and Musabbihahism. The reasoning is applied using the religious-rationalism of Mu'tazilah and religious-textualism of Salafism. Abu al-Hasan al-Asy'ari's work, "al-Luma' fi al-Raddi 'alaAhli al-Zaighiwa al-Bida'" is considered one of the significant works in the field of Islamic theology that contributed to the establishment of the foundations of Islamic theology, allowing it to survive until today as the teachings of Ahl al-Sunnah wa al-Jama'ah. However, in discussing this work, al-Asy'ari mostly relies on reasoning patterns built on Stoic, Platonic, and Aristotelian logic. These patterns of reasoning are used as a counter to the dogmatism of conservative Sunnis and Mu'tazilah rationalism, as well as the Mujassimah school and the Musabbihah group by applying the Mu'tazilah-rational-religious method and the Salafiyah-religious-textualist method. Keywords : Philosophical reasoning, kalam, Abu Hasan al-Asy’ari, al-Luma’

Minority, Marginality and Modernity

Abstract Ismailis are a minority community within the larger world of Sunni and Shia Muslims and were persecuted by conservative Muslim religious and political leaders. They were marginalised in the social, cultural and political arena and were forced to dissimulate their faith in order to avoid adversarial confrontation by hostile forces. Scholars and writers in the Muslim world avoided any objective and candid discussions of the community fearing that they might encounter severe reprisal by their own dogmatic and biased leaders. In Afghanistan, the Hazara Ismailis experienced discrimination, marginalisation and repression because of their ethnicity and religious beliefs. They endured years of political, social, cultural and economic deprivation. However, their situation improved after the downfall of the Taliban rule in late 2001. Although Ismailis, for the most part, were treated as footnotes in most historical literature, they became the main topic of historical and development literature after their spiritual leader, His Highness the Aga Khan iv and present Imam of the Ismailis worldwide, got involved in the reconstruction of Afghanistan’s war-torn infrastructures. Parallel to this endeavour, the Aga Khan also abolished the hereditary system of leadership in the Ismaili community, established modern institutions and appointed a new generation of leaders to guide the community.

Thinking about Islamic legal traditions in multicultural contexts

ABSTRACT Faced by the apparent difference between legal traditions, how should scholars and policy makers assess their compatibility or incompatibility? What criteria should be used to adjudge the commensurability, or even the elements of incongruity, between traditions that have developed in different cultural, social and economic circumstances? This article argues for a shift from the way that much of the scholarship on Islamic legal traditions in Western polities pursues these questions. First, scholars assess Islamic legal traditions by explicitly or implicitly assessing their compliance with a contingent Western rendition of the rule of law. Second, comparisons tend to focus on a Western legal theoretical priority of the ‘rule’ itself, whereby conceptualisations of law are parsed out using an analytical infrastructure particular to the contingent history of the nation state. Such approaches may usefully assess migrant traditions’ political compatibility with a benevolent or hegemonic Western legal regime. Indeed, they may be defended philosophically on the basis of ‘difference blind’ legal arrangements or some kind of minimal secular baseline of governance. However, these approaches are insufficient for addressing the prior question of commensurability. Based on ethnographic data from the Shia Muslim tradition of legal training, I offer a brief account of two ‘repertoires of justification’ standing askance from this anyhow contingent rendition of Western law. This account serves as a counterpoint to rule based approaches, demonstrating why commensurability should be assessed through an attentiveness to the alternative logics of other legal traditions.

:Coping with Defeat: Sunni Islam, Roman Catholicism, and the Modern State

Previous articleNext article No AccessBook ReviewsLaurence, Jonathan. Coping with Defeat: Sunni Islam, Roman Catholicism, and the Modern State. Princeton, NJ: Princeton University Press, 2021. xxvi+580 pp. US$35.00/£28.00 (paper).Iza HussinIza HussinUniversity of Cambridge. Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Religion Volume 103, Number 2April 2023 Article DOIhttps://doi.org/10.1086/723713 For permission to reuse, please contact [email protected]PDF download Crossref reports no articles citing this article.

Night Truck Driver / Kierowca nocnej ciężarówki

Night Truck Driver / Kierowca nocnej ciężarówki