Grave Sin Research Articles

PENDIDIKAN ANTI KORUPSI DALAM AL-QURAN (Perskripsi Moral-Religius dalam Memerangi Praktik Rasuah)

This study seeks to integrate anti-corruption education with an Islamic perspective. This study uses a thematic-analytical method whose primary source is the Quran, interpreted from various commentaries. The findings show that, in substance, the Qur'an has taught us not to commit corruption. Phrases found in the Qur'an whose meaning is commensurate with corruption are 'eating other people's property unlawfully' (akl amwal al-nas bi-al-batil), 'eating illegally' (akl al-suht), and bribing judges (al-idla' ila-al-hukkam). This study further shows that corruption falls into the category of unlawful taking away other people's rights, while bribery is one of the doors to this unjust act. Therefore, corruption is a grave sin that will have serious consequences hereafter. The findings of this study can further contribute to the development of anti-corruption education from an Islamic perspective.

سود اور اس کے معاشی نقصانات (پاکستان کے معاشی حالات کے تناظر میں تجزیاتی مطالعہ)

Interest (usury) is a grave sin, and from a Shariah perspective, engaging in interest-based transactions is so detestable that Allah Almighty has equated it in the Holy Quran with declaring war against Allah and His Messenger (peace be upon him). The Messenger of Allah (peace be upon him) has described the sin of interest is equated with committing fornication with one's mother. The outcome of interest is always destruction and ruin. The severity of interest-based dealings can be gauged from the fact that its impact is not limited to the person who accept it, but others,like who pays it, the one who writes it and the persons who gives witness to it also become deserving of Allah's curse and are distanced from His mercy. In summary, according to the Quran and Hadith, interest-based dealings and transactions are haram (forbidden). This paper is an effort to highlight the harms of interest, beginning with a discussion on the condemnation of interest in the light of the Quran and Sunnah. It then clarifies the reality of interest based on the views of commentators of Quran, and finally, it outlines the harms of interest. A qualitative research approach has been adopted in this paper. The researcher has concluded that interest is haram in all its forms and causes numerous economic problems for society. Therefore, it is imperative to eliminate interest from the economy as much as possible.

A Cut-off. Seven Fragments

The text consists of seven fragments which in different ways refer to a central category of separation; in particular to masochism, one of its manifestations. First, however, separation reveals itself in an imaginary act of self-castration (in a dream), described by Schulz in a letter. This act locates the writer beyond the sexes, symbolically excludes him from biological support of the stream of life and directs to art. Schulz considered that irreversible passage from biological reproduction to artistic creation a grave sin. The masochistic separation became a topic of many graphic works and drawings in which the artist, as an icon of himself, paid homage to “la belle dame sans merci.” His literary works are quite different – Schulz’s fiction is marked by shame. The present essay demonstrates how the literary discourse of the Cinnamon Shops generates meaningful gaps. Allusions and silence, all kinds of narrative suspension, were supplemented by Schulz with pictorial representations, according to a principle that what cannot be written about, may be drawn. Many of his graphic works are overt manifestoes of masochism. In the Booke of Idolatry these are emblematic representations, projections of the artist’s own phantasms, based on the visual idiom of the times, while in the compulsive drawings from the 1930s the boundary between fantasy and reality blurs. Schulz’s artistic operations are ostentatious. He never used any disguise, reporting on himself. He was a masochist, but what did it mean? Another fragment is an attempt to find out what it meant to be a masochist in Schulz’s times, and how he defined himself in that context, particularly in an explicit statement made in a letter to a certain psychiatrist: “Creatively, I express this perversion in its loftiest, philosophically interpreted form as a foundation determining the total Weltanschauung of an individual in all its ramifications.” The final fragment presents for the most part some hitherto unknown documents of Schulz’s life, such as a police certificate of decency, men’s second-hand reports on his masochism, and memories of women with whom the writer held various kinds of liaisons.

Pesan Dakwah dalam Media Sosial

This research was conducted to find out the meaning of denotation, connotation, and myths of da'wah messages about the three great sins on Ustadz Abdul Somad's Official Youtube account. The part studied is the contents of Ustadz Abdul Somad Official's YouTube da'wah content. The data was taken from content entitled "3 Great Sins" during the recitation after dawn at the Sultan Mahmud Badaruddin Mosque on the link https://www.youtube.com/watch?v=qLHIBaIVSuQ which was uploaded on May 1, 2021 from Ustadz Abdul Somad's Official Youtube account . This research is a qualitative research model of Roland Barthes's semiotic analysis. The purpose of this research is to see how the contents of da'wah messages on Ustadz Abdul Somad Official's Youtube account, especially content with a discussion of the three great sins. The results of the study, there is a discussion that is included as a grave sin, namely, associating partners with Allah, disobedience to parents, and false witnesses.

Sources for Christian Bioethics: The Orthodox Discourse on Sin

AbstractThe article discusses ways of developing bioethical guidance in the Orthodox Christian discourse. Here, “ethical” refers to what contributes to holiness, “un-ethical” refers to sin as what hinders man’s foundational calling to holiness. To explore the development of guidance for emerging bioethical issues, we use the “therapeutic” understanding of treatment for sin in two senses. (1) It refers to the spiritual means provided by the “hospital” of the Orthodox Church for healing the fallenness of human nature in general; and (2) it helps identify in particular cases both what counts as transgression of unconditional boundaries (defining what is illicit for everyone) and what is advisable in order to help particular persons to choose rightly within the area of the “more or less licit” (or “permissible”). Sources of the Orthodox faith that frame the general understanding of the boundaries between the permissible and the impermissible reflect the work of the Holy Spirit in the Church framing her Sacred (Holy) Tradition. In Holy Tradition, prayers, as communion with God, occupy a central position. This is why Orthodox moral reasoning, and thus also Orthodox bioethics, takes the form of liturgical bioethics. Penalties of excommunication determine hard boundaries that believers should not overstep: when crossing such boundaries, they enter on a spiritually dangerous path that completely distracts them away from God. Many minor sins, by contrast, have not been codified in Canons. They are not taken to remove the sinner completely from contact with the Lord. Within this realm of actions, it depends on a person’s spiritual maturity whether such actions are classified as sinful. Thus, an act can be counted merely as a small offense if committed by a beginner, while that same act can become a grave sin for an advanced believer. Due to acceleration of the technological progress, Orthodox recourse to Holy Tradition encounters ever-new challenges. There are bioethical issues that had not surfaced at the time of the Fathers of the Church. Today, Bishops gathered at a local council can supply the guidance lacking on a newly emerging bioethical problem. Even if ratified only by such local councils, the resulting decrees can also be regarded as the expression of the Holy Spirit working within a local Church and conveying His guidance. The article illustrates this source of Christian bioethics by reference to how the Russian Orthodox Church orients and develops its position on the ethics of reproductive technologies.

Chinese blind Marriage (Muhallil) as an Effort to Legalize Marriage after three Divorces in Acehnese Society

Blind Chinese marriage is never regulated in the National Marriage Act, however, marriage between a man (muhallil) and a woman who has been rejected by her husband for the purpose of justifying the woman’s able to remarry by her former husband (muhallalah), this often happens to communities in Aceh. This kind of marriage practice is a grave sin. It is classified as a heinous act, which is not allowed, whether the two men concerned determine the conditions when the marriage contract or they both agree before the marriage contract occurs to return immediately, or one of the two intends in his heart to divorce him again. The deed is haram for those who do (Muhallil and Muhalla lah), and even Allah will circumcise it, as the Hadith of Ahmad's History which means "Allah circumcises Muhallil (who married in blind China) and his muhallal (the former husband who told people to be muhallil".( HR. Ahmad). This kind of marriage has never been banned by the authorities, even though this marriage is legalized, especially by the kadhi/ guru ngaji who are in the gampong of the muhallil marriage partner. The purpose of this paper is to find out and explain the Chinese blind marriage as an attempt to justify marriage after talak three in some communities in Aceh and What factors cause the occurrence of Chinese blind marriage.

The Response of the Catholic Church in the United States to Offences of Sexual Abuse of Minors Committed by Clerics Based on the Example of the Diocese of Fairbanks

Offences of sexual abuse committed by clerics, which are a grave sin, cause physical, mental and spiritual harm to their victims and greatly harm the community of the faithful. In order to prevent such situations from happening anymore, it is necessary to take great responsibility for minors, for people who habitually have an imperfect use of reason and for people to whom the law recognizes equal protection. This concern may be considered an indispensable part of the mission entrusted to the Church, which, as a community of the faithful, strives for the salvation of every human being and for the common good of the community in which it carries out its mission. The answer to how to accomplish this task and how to bring church communities out of the deep crisis caused by sexual abuse of clergy comes from the Catholic Church in the United States, including the Diocese of Fairbanks.

CONTESTED SOVEREIGNTY: ISLAMIC PIETY, BLASPHEMY POLITICS, AND THE PARADOX OF ISLAMIZATION IN PAKISTAN

ABSTRACT Pakistan has witnessed the rise of a range of Islamic forces that claim to be defending Islam from what they imagine to be a deluge of incidents of blasphemy, a veritable moral panic organized around a set of blasphemy laws pertaining to the regulation and protection of Islam. The violence of blasphemy politics, which is disproportionately directed at sectarian and religious minorities, is predicated on the claim that is the duty and mandate of the state to enforce the blasphemy laws, and where the state fails, the onus falls on ordinary Muslims to fulfill the demands of Islam. In this article, I focus on the response to this blasphemy politics by Pakistani Tablighis, practitioners of the transnational Islamic piety movement the Tablighi Jamaat. Like other Islamic groups in Pakistan, Tablighis consider blasphemy to be a grave sin and a deep threat to the Islamic community, but Tablighis believe that the solution to the growing incidence of blasphemy is to spread virtue through their distinct form of face-to-face preaching (dawat). I show that these different ethical responses to blasphemy reflect different approaches to the relationship between Islam and state sovereignty. Specifically, I argue that blasphemy politics presupposes the sacralization of the state but Islamic piety among Pakistani Tablighis provides an alternative ethical framework for addressing the moral injury of blasphemy.

The concept of Messiah in abrahamic religions: A focused study of the eschatology of Sunni islam

The purpose of this research is to conduct a comparative analysis of the Messiah in Semitic religious discourse, focusing on Muslims' specially the Sunni school of thought. The notion of Mahdism is generally recognized in all three major sematic faiths. Muslims scholars, particularly Shiites, believe in Mahdi and see him as the cornerstone of their faith, to the point where Shiites theology is difficult to fathom without it. We argued in this article that the Shiites' concept of Mahdism is derived from both Jewish theological literature, which is based on the concept of a savior who will arrive at the end of time, and Christian theology, which considers Jesus as a Redeemer who came for the salvation of Humanity after grave sin. Sunnis, who constitute the majority of Muslims, hold a different view of Messiah. The objective of this study was to establish the actual Sunni Muslim position on the issue of Mahdism and salvation, as obtained from authentic sources of Islam.

The First Artistic Experience of Comprehending the Issue of Female Sexual Slavery in Specific Don Cossack Literature: the Store «Bulavin’s Grave Sin» by N.I. Krasnov (1884)

The First Artistic Experience of Comprehending the Issue of Female Sexual Slavery in Specific Don Cossack Literature: the Store «Bulavin’s Grave Sin» by N.I. Krasnov (1884)

THE CRITICISMS THAT IMAM MATURIDI DIRECTED TO KHARIJITES IN THE CONTEXT OF MURTAKIB AL-KABIRA

The Kharijites are cited as the first sect in the history of Islam to initiate takfir and terrorist acts. According to them, if a believer who has committed a “big sin” does not repent, he will immediately become a disbeliever and will be required to be executed. There are some contradictions in the sources regarding this concept, which comes as “murtakib al-kabira”. Imam Maturidi, based on many reasonable and traditional arguments, proved that the views of Kharijites regarding the “murtakib al-kabira” contradicted reason and the Qur’an. In addition to quoting Imam Maturidi’s definition of “grave sin”, the article analyzes the views expressed by the scholar against the thoughts of Kharijites in this regard.

TELAAH ASBĀB AL-KHATĀ’ FI AL-TAFSĪR (Sebab-sebab Kesalahan dalam Tafsir)

This paper intends to explain several reasons for interpretation. The dynamics of interpretation that occurred in the first century of the emergence of Islam occurred in at least three phases: the Prophet Muhammad, the companions, and the tabi'in. The prophet's interpretation of the Qur'anic verses was not carried out thoroughly, thus leaving some empty space for the next generation, namely the companions to understand and interpret verses that were not explained by the prophet. In subsequent periods, interpretation tended to ideology as was done by the Khawarij and al-Zamakhsyari groups in al-Kasysyāf's interpretation. First, the emergence of the interpretation of the Khawarij ideology (the group that left the ranks of 'Ali) stems from the giving of the stigma of being kafir for the perpetrators of grave sins. As a consequence they deny the existence of intercession for perpetrators of grave sins based on the verses of the al-Qur'an. Second, the interpretation of al-Zamakhsyari transparently represents Mu'tazilah in certain cases, especially verses that are theological in nature.

Qaidah Furu’ Fi Al-Riba dan Implementasinya

In the texts, namely the Al-Quran and hadith, many provisions are developed from the text itself, one of which is the rules of fiqh. There are many discussions of fiqh principles related to the muamalah contract and discussions outside the contract, such as usury. There are many verses of the Koran and hadiths that prohibit people from practicing usury so that usury is categorized as a grave sin and mujma’ ‘alaih. This paper briefly explains the rules of fiqh about usury. This study aims to understand the community of borrowing and borrowing or what kind of debt is categorized as usury. This article uses a qualitative approach that is the library in nature. The data in this study come from books and journals related to the topics discussed, namely the rules of furu’ fi al-riba. The data analysis technique used was data reduction, data presentation, and conclusion drawing. The results of the analysis show that muamalah transactions in any form are not prohibited, but muamalah transactions that are prohibited are muamalah transactions that contain elements of usury.

Kesalahan Dalam Tafsir; Ideologis Dan Teologis

<p class="05Abstrak"><em><span lang="EN-US">This paper intends to explain several reasons for </span>mis<span lang="EN-US">interpretation. The dynamics of interpretation that occurred in the first century of the emergence of Islam occurred in at least three phases: the Prophet Muhammad, the companions, and the tabi'in. The prophet's interpretation of the Qur'anic verses was not carried out thoroughly, thus leaving some empty space for the next generation, namely the companions to understand and interpret verses that were not explained by the prophet. In subsequent periods, interpretation tended to ideology as was done by the Khawarij and al-Zamakhsyari groups in al-Kasysyāf's interpretation. First, the emergence of the interpretation of the Khawarij ideology (the group that left the ranks of 'Ali) stems from the giving of the stigma of being kafir for the perpetrators of grave sins. As a consequence they deny the existence of intercession for perpetrators of grave sins based on the verses of the al-Qur'an. Second, the interpretation of al-Zamakhsyari transparently represents Mu'tazilah in certain cases, especially verses that are theological in nature.</span></em></p>

Pardoning Infanticide in Late Medieval France

The handling of infanticide in late medieval France offers modern audiences an underappreciated paradox: on the one hand infant murder was deplored as grave sin and crime, on the other hand, it was a pardonable offence, even the infanticidal singlemother who had killed to conceal her sin could obtain royal grace. This is far more than the usual story of law differing from practice. Christian ideology of mercy and forgiveness for sin played a central role in shaping the regulation of illegitimate births as well as abortions, stillbirths, and infanticide. Church and secular authorities alike sought to prevent as well as punish the death of infants, but they also created and implemented systems of justice with the explicit purpose of providing mercy to the repentant murderer, even an infanticide.

Al-Watsiniya fi al-katsulikiyah (al-bahts fi romziyu al-sholib)

The cross is a symbol that is well known among the public as a symbol of Christianity. Every sect in Christianity has a distinctive cross that distinguishes one from another. The Catholic and Protestant crosses are distinguished by the presence of a corpus or statue of Jesus hanging on it. Catholics use a corpus on their crosses, whereas Protestants are just plain crosses without any statues. Researchers will trace deeper into the history of the cross in pre-Christian times who rejected the presence of the symbol of the cross because this symbol was only attached to people who had committed grave sins. So that the researcher will use a historical methodology with an approach to the manuscript literature related to the cross. The results found by researchers that the meaning of the cross for Catholics today is taken from the meaning of the Pagan people because most Catholic teachings have been influence and interfered with by the teachings of Paganism. The meaning of the cross as a symbol of the resurrection and atonement for sins by Jesus is like the god Bacchus in Pagan. In addition, the use of the cross in Catholic religious rituals is not much different from the worship of Pagan gods who also use the cross. In fact, the cross is a symbol of the god Mithra or the sun god who was later transformed into a symbol of God’s love through the death and resurrection of Jesus.

The "Vademecum for Confessors" at Twenty-Five Years Old: Revisiting the Conditions for Lawful Cooperation in a Conjugal Act Deliberately Rendered Infecund by the Other Spouse in Light of the Delict of Solicitation

The then-Pontifical Council for the Family's "Vademecum for confessors concerning some aspects of the morality of conjugal life" identifies three conditions that must be met for a spouse to participate licitly in the marital act when it is deliberately and voluntarily rendered infecund by the other spouse. When these conditions are met, the spouse cooperates, albeit lawfully, in the other spouse's objectively sinful behavior. The fact that the Vademecum places conditions on what constitutes lawful cooperation sets limits to a confessor's instruction in this matter. As such, the confessor, who "as a minister of the Church is to adhere faithfully to the doctrine of the Magisterium" (c. 978 §2), may not deliberately and erroneously advise a spouse to cooperate illicitly in the marital act that the other spouse intentionally renders infecund. What if the confessor's instruction exceeds the limits for lawful cooperation? Under specific conditions, a confessor's deliberate erroneous instruction regarding grave sins against the sixth commandment, including that which exceeds the limits for lawful cooperation, is an iteration of the very serious delict of solicitation.

Ebü’l-Mu‘în En-Nesefî’nin Kelâmî Düşünce Sisteminde İnsan Görüşü

Bu çalışma, Nesefî’nin kelâm sisteminde insan anlayışının incelenmesi, bu yaklaşımın diğer bazı kelâmî ekollerle mukâyese edilerek ortaya konulması ve tahlil edilmesini amaçlamaktadır. Nesefî (ölm. 508/1115), kurucusu Ebû Mansûr el-Mâturîdî’den sonra Ehl-i Sünnet’in Mâturîdiyye ekolünün en önde gelen kelamcılarından biri olarak addedilir. Çünkü Nesefî, Mâturîdî’nin kelâm sisteminde kapalı ve muğlak bıraktığı noktaları daha anlaşılır hale getirmiştir. Nesefî’nin Maturîdî mezhebinin gelişmesi ve sistemleşmesindeki katkısı büyüktür. Onun düşünce sisteminde, insanın doğası ve mahiyetini açıklamak, onun varlık tarzları ve kabiliyetlerini çözümlemede önemli bir tutamak işlevi görmektedir. Nesefînin kelâmî anlayışına göre insan; akleden, düşünen, bilen, irâde eden, yapıp edebilen ve değerler koyabilen ve belirleyebilen etkin bir varlıktır. Allah'ın ezelî bilgisi insanın ihtiyarî eylemleri üzerinde zorlayıcı bir etkiye sahip olmadığından, insan kendi tercihleri doğrultusunda eylemde bulunan ve bu niteliği sebebiyle sorumlu kılınan bir varlıktır. Yapıp eden bir varlık olması bağlamında insan; genel olarak fiil, irâde, istitâ‘at ve kudret kavramları eşliğinde değerlendirilir. İnsanın sorumluluğu ise kesb nazariyesi doğrultusunda açıklanır ve temellendirilir. Nesefî’nin düşünce sisteminde, Allah, mürîd bir varlık olmakla birlikte, insanı da irâde edebilen bir varlık olarak yaratmıştır. Allah'ın bahşettiği bu irâde ile insan, kendi eğilim, niyet ve seçimlerine göre eylemde bulunan, özgür irâdesi ile karar verip, kendi eylemlerinin sonucu olarak mükâfat ya da cezâyı hak eden bir varlıktır İnsanın yükümlü oluşunu, teklifin imkânı bağlamında temellendirirken, Nesefî, bu mükellefiyeti insanın yapabilirlikleri kapsamıyla sınırlayarak teklîf-i mâ lâ yutâk anlayışını reddeder. Mu‘tezile kelamcılarının benimsediği gibi, ona göre de, güç yetirilemeyen bir şeyi teklif etmek hikmete aykırıdır. Nesefî, ahlâkî kötülük, günah, sevap ve tövbe bağlamında insanın konumunu irdeler ve tahlil eder. O, iman-amel ayrılığı konusundaki yaklaşımı sayesinde, büyük günah sorunu üzerine de çözüm önerisinde bulunur.

Католическая практика «испытания совести»: теоретические и религиозно-культурные аспекты

The confessing one’s grave sins in form of a private or auricular confession, introduced as an obligation by the Catholic Church in the thirteenth century and involved as one of the main requirements a detailed recitation of all the circumstances of sinful acts, resulted in the course of time in wide-spreading of “examen conscientiae” procedure. “Examining of con­science” as a preparation procedure for the sacrament of penance becomes its completed form at the turn of the Early Modern Times, but its roots go back to monastic spiritual exer­cises, aimed at self-knowledge, self-evaluation, and moral improvement. Unlike the monas­tic practices, a preparation for the penance was focused primarily on cognition and limita­tion of one’s sinfulness manifestations in all areas of the life. The early Christians borrowed “examen conscientiae” as a regular self-evaluation from the Greek-Roman philosophical tra­dition. The given article analyses the roots of this practice and its reinterpretation by Origen (c.184–c.253); typical texts of “examining of conscience” and their modification under the influence of the theoretical understanding of the sacrament of penance in the works of the so-called “high” speculative theology; particularities of the Early Modern “examen con­scientiae” (a growing number of areas of life becomes gradually the object of moral evalua­tion, and typical texts of “examining of conscience” are supplemented by questions, related to professional activities, fulfillment of duties to God, neighbor, and oneself); influence of the rhetoric and mnemonic methods of memory training, as well as of the “Spiritual Exer­cises” of Ignatius of Loyola on the preparation procedure for the sacrament of penance.

MYSTICAL COMMODIFICATION IN JARAN GOYANG SONG: AN APPROACH TO LITERARY SOCIOLOGY

Abstract
 Indonesia and the practice of shamanism are two components that cannot be separated. It has been rooting since the old-time ancestors of animism-dynamism, and has already become one of the cultures of its people. However, one interesting fact is that the topic of shamanism is not only discussed through daily practice, but also through entertainment industry. One of the Indonesian songs which has become well known in April 2017 with the theme of shamanism is Jaran Goyang which was popularized by Nella Kharisma and is currently listed on the top 10 Indonesian’s highest viewers of all time. The song in that particular year created the sprung of other songs with similar themes. Shamanism, which related a lot with black magic and is considered as grave sin in many religions (especially Islam), now become commodified in the entertainment industry to seek for exchange rate. Therefore, the phenomenon rises two questions that the writer would like to answer in this research: (1) How is mystical phenomenon be marketed; and (2) What ideology helps the commodification of mystical phenomenon.