Largest Religion Research Articles

Muslim Migrants in Germany: Problems of Adaptation and Integration

Nowadays, every fifth German citizen has migration background, while Islam has become the second largest religion in the country. The number of Muslims increases every year, which raises concerns of the local population. Integration of Muslim migrants appears to be a great challenge for the country. Low education level, high religiousness, specifics of Islamic culture, often negative attitude toward this migration group – all of this creates problems with their integration. Modern Germany is an immigration country where integration policy is developed and implemented. The policy is oriented towards establishing conditions for successful integration of Muslims and shaping stable positive opinion about this group of migrants among the local population. German government structures regularly carry out studies of the Muslim population and the specifics of its linguistic, professional and social integration, which allow adapting integration programs. Using the example of Turkish migrants, who represent the largest group of Muslims in Germany (63%), the Federal Office for Migration and Refugees carried out studies that demonstrate specifics and difficulties of their adaptation, as well as successes of integration of the second and the third generations of Muslims. The peak of recent migration activity happened in 2015–2016, where more than 70% of migrants applying for the refugee status were Muslims. In this situation, the most valuable thing appears to be a successful implementation of the integration programs in the spheres of labour, education and socialisation. Taking into account demographic difficulties forecasted for Germany in the coming decades, the living standards and economy stability of the country will depend on the successful integration of migrants.

TINJAUAN PERILAKU PENGUNJUNG TERHADAP POLA SIRKULASI MASJID AGUNG JAWA TENGAH

The development of Islam in Indonesia is very rapidly growing, as the largest religion in Indonesia, the need for spiritual good in terms of worship and social is needed in variousregions in Indonesia. Semarang as the capital of Central Java Province became the city which must be the center of development of all aspects of human needs, including religious facilities for the city of Semarang and surrounding areas. One of the areas that became religious facilities, especially Islam in Semarang is the Great Mosque of Central Java. In addition to being the biggest iconic mosque in Semarang and used as a tourist spot, the area provides various facilities to create a circulation to connect these facilities. Circulation becomes an important part of an area because the circulation is always in the access by the perpetrators of the area, the perpetrators in question one of them is the visitor. Ease and comfort of the circulation become things to note so that visitors will feel at home to come to the area. Circulation in the Great Mosque of Central Java is a concern to be discussed in this paper, because in addition to the needs of the surrounding community will be provided facilities that are always in access by the community, the Great Mosque of Central Java is also used as one of the tourist attractions in Central Java by tourists both local and local outdoors. Signage is also discussed because ease and comfort in the circulation is also determined by good signage.

Akulturasi Agama terhadap Budaya Indonesia

Indonesia is a country that has a strong enough religion. From a wide variety of religions in indonesia. Islam is the largest religion in indonesia. Formerly known as the indonesia archipelago which hindhu-budha is the religion adhered. When islam came to the archipelago hindhu religion-Buddhism slowly started to disappear so that islam is Growing rapidly with ease. The development of Islam in indonesia resulted in adjustments to the nusantara culture against islam which acculturation. Islamic culture and acculturation are seen in indonesia against building relics, calligraphy, dance, and much more. Even now the relics still lowered hereditary, so still we can see that acculturation can still be keenly felt and seen consciously or unconsciously. Acculturation itself is a social process that arises from a group with a particular culture are confronted with elements from a foreign culture. This concerns the acculturation of mixing culture with the Islamic religion, which is still associated with a culture which is not left behind his trademark, causing experience typical of a new one.

Tafsir Kontemporer sebagai Metode Pembaharuan Pemikiran Politik Islam

Poverty, legal injustice, discrimination, non-fulfillment of human rights and so on are the world's problems arising from development and modernity. But modernity as a result of the innovative nature of human beings is inherent in the world community and can not be abandoned. If we drag it even further, this shift depends on how the policies of the state overcome it. The existing political problems are the point of accumulation of the details of human affairs. Thus, where is the role of Al-Quran in this dynamic world? Islam as the world's largest religion with a very significant growth must be able to contribute to the problems of the world at hand, and should not be the problem trigger. Al-Quran is intended as an Islamic religion, capable of being used for all aspects of human life (sholihun fi kulli zaman wal makan). In fact, Islam today is believed as a world problem correlated to terrorism, civil war and the rise of Muslim refugees. In light of these things, intensiving the interpretation of contemporary political verses in accordance with the present age is a must. Interpretation methods must also be critical so that Islam can be used in various parts of the world. This paper will examine how to seek contemporary interpretation with various divisions and by combining classical interpretation methods that are expected to emerge strong interpretations. Contextualization of the political verses became the focus of the method which was then connected with the spirit of the verse to be applied in the present. In addition, the interpretation is also supported by the analysis of language, analysis of the verses and hadiths that has similar topics, and contextualization with the current conditions. With this new method of interpretation, it is expected that the Qur'an can be a solution for Muslims and the world community in general. Furthermore, Islam is able to initiate the civilization of a just world.

“Guide or conversation?” The experience of Second-Generation Pakistani Muslim men receiving CBT in the UK

Islam constitutes the world’s second largest religious group. In the United Kingdom (UK), Islam is the second largest religion after Christianity; the largest group of Muslims in the UK is of Pakistani heritage. This qualitative practice-based research study used Interpretative Phenomenological Analysis to explore the experiences of six second-generation Pakistani Muslim men (SGPMM) who had completed cognitive-behavioural therapy (CBT) in the UK. Three superordinate themes were generated: “Pre-CBT difficulties,” “The process of CBT,” and “The interaction between CBT and Islam.” This paper elaborates the second theme, “The process of CBT,” as the researchers believe it offers the strongest implications for clinical practice and research. This theme captures participants’ thoughts and feelings about the process of their therapy, and further consists of four sub-themes: “Experience of therapeutic dialogue: Guide or conversation?” “Experience of matching: Tailor or taboo?” “Benefits of CBT: Simple tools, big impact, enlightenment”, and “Limitations of CBT: Problems with language.” These findings seek to inform counselling psychologists and services working with SGPMM, to contribute meaningfully to existing research literature, and to encourage future research.

Entrepreneurship as worship: A Malay Muslim perspective

AbstractWhile Islam is the second largest religion in the world with 1.6 billion Muslims, there are variations in the interpretations of that law (i.e., Sharia). This diversity and variation may hold the key in explaining the different behaviours among Muslim entrepreneurs because of their views on the concept of work as worship. In this study, we examine how Malay entrepreneurs are guided in their sourcing and shaping of entrepreneurial opportunities through Shafii practice. Our contributions include identifying five central values that guided the participant’s sourcing of opportunities: Fardhu Kifayah (communal obligation), Wasatiyyah (balanced), Dakwah1 (the call of joining the good and forbidding the bad), Amanah (trust), and Barakah (blessings). We also contribute to the entrepreneurship literature by demonstrating how these macro-level values of worship gave the entrepreneurs confidence in creating their new ventures.

Towards the Future Generation Rights in Indonesian Law to Make Justice in the Inter Generation in the Environmental Sector

Efforts on environmental protection in Indonesia are very advanced and progressive, this can be seen from the development of Indonesia democracy which based on ecological (ecocracy) which has given legal rights to the nature/environment in the form of constitutional rights and human rights from nature/environment. The recognition is a form of balancing of the provision of human rights given which guarantees on a good and healthy environment. The ecocracy implementation is embodied in the development policy in Indonesia based on the principle of sustainable development, which is “development that meets the needs of the present without compromising the ability of future generations to meet their own needs”. This policy has triggered the notion that if nature and the present generation have the legal right to a good and healthy environment then future generations can also have the same legal rights. It has not been existed in Indonesian law. The effort to go there is not utopian because Indonesian civil law has recognized the rights of future generations through Article 2 of the KUHPer, as well as by the values ​​of adat law have recognized the existence of natural rights, as well as by Islamic values ​​(as the largest religion) has provided the basis that the creation of the universe is reserved for human welfare (assigned to be the caliphate), the embodiment of the future generations can be seen from the blowing of the spirits to humans by God. The law is not in a hollow space, so the development of law in Indonesia should not be uprooted from its social base in order not to lose its meaning and power in society, future generation rights is not something new for Indonesian society, therefore the development of environmental law needs to drive to make it exist for environmental protection.

Perinatal mental health and Islam

Approximately 20% of women in the UK experience perinatal mental health issues, making it a common problem. Islam is the second largest religion worldwide; however, there is little discussion surrounding the religion and perinatal mental health. This article aims to discuss the causes of perinatal mental illness in the context of Islam, which may offer some insight into the influence of religious beliefs on mental health. In turn, this may aid health professionals to have a deeper understanding and awareness when caring for Muslim women.

Workplace Behavioral Dynamics in Islam - A Holistic Outlook

With cultural diffusion happening all across the globe, multiple fields of study are highly intertwined, thereby increasing our understanding about holistic walks of life. This research paper is aimed towards understanding what Islamic norms state regarding organizational behavior and psychology. Numerous studies suggest that religion plays a significant role in what people value, believe, and endorse as well as how they live, interact, and behave in the society. The paper takes into account eight major variables from the field of organizational behavior namely, Workplace Ethics, Motivation, Communication and Social Interaction, Emotional Intelligence, Diversity Management, Human Resource Management Practices, Leadership, and Conflict Management. The study draws ample evidence from Qur’¯an, h. ad¯ith, and other notable literary contributions to indicate that Islam not only acknowledges the potential impact of the above variables on any organization, but also provides a complete outline for managing the attitudinal and behavioral facets of organizational life in the most effective manner. This paper will assist today’s organizations experiencing increasing religious diversity as well as cultural diffusion in understanding the business norms and principles of world’s second largest religion.

Symbolic Violence in Indonesian Society

Islam is by far the largest religion in Indonesia, and given the size of Indonesia’s population and the massive percentage of which follow identify as Muslim, Indonesia becomes the biggest Muslim majority country. In the light of this reality, Islam becomes the society’s dominant role of conduct. As to be predicted in such system, a social hierarchy has developed in which Indonesian Muslims enjoy the most privileges. Such a situation has created a fertile ground for the possible use of what Pierre Bourdieu’s call ‘symbolic violence’. As a consequence, there is a tendency for the minor group of Indonesian people to be marginalized. Sadly, this seems to be exacerbated by the rise of Islamic conservativism and radicalisation in post-1998 Indonesia. That says, their lack of capability in recognizing minority’s rights often leads to religious intolerance. Considerably, as to solve such a situation, widening perspective as well as strengthening inter-group and inter-religion dialogue is required.

Review: The Other Catholics: Remaking America’s Largest Religion by Julie Byrne

Review: The Other Catholics: Remaking America’s Largest Religion by Julie Byrne

Dimensions of Christianity and the Amplification of Ecumenism in Brazil

Christianity is the largest religion in the world and is clearly constituted in a very heterogeneous way through many doctrines and institutions. It is no different in Brazil. Without considering smaller groups, Kardecist Spiritism, which is the third largest religious branch (after Catholicism and Protestantism), is gradually being recognized as a part of Christianity due to the central worship of Jesus Christ—not as God, but as God’s assistant in the Earth’s creation and government—and to works of mercy, based on the principle of charity. Catholics, Protestants, and Spiritists have been—even though in a discreet and moderate way—carrying out activities over and above traditional ecumenism as part of interreligious dialogue. In some events dedicated to Bible studies as well as to the discussion of different themes, Spiritist speakers, Protestant pastors, and Catholic priests participate surmounting expressive doctrinarian differences in favor of a wider Christian identity. Based on field work as well as bibliographical research, this article focuses on these experiences of dialogue among the three different and larger branches of Brazilian Christianity.

Past Challenges and Future Promise in Interreligious Encounters

Past Challenges and Future Promise in Interreligious Encounters Tim Crain The refugee crisis has presented extraordinary challenges in the present day. Over 65 million people have been displaced over the past few years, which represents the greatest refugee crisis since the end of World War II. The vast majority of present‐day refugees are women and children, and very little has been done to ease the suffering of those exiled. The religious faiths of Judaism, Christianity, and Islam have been very interested in the refugee crisis. The Abrahamic faiths have experienced challenges of their own throughout centuries of difficult relations, but an improvement of relations, along with a grave concern regarding the fate of refugees, holds particular promise in helping to ease the crisis. Judaism, Christianity, and Islam: Commonalities and the parting of ways The commonalities between Judaism, Christianity, and Islam are noteworthy. The three religions are monotheistic, focus on the written word, and demand ethical conduct. All three religions rest on the foundation of “do unto others as you would have them do unto you.” Yet far too often over the course of centuries, the common bonds were forgotten and the differences exaggerated. The difficult relationship led to centuries of violence, and although that was true with all three Abrahamic faiths, it was particularly the case with Judeo‐Christian relations. Christianity, in recognition of the common bonds shared with Judaism, should have been the greatest protector of Judaism, yet not only did it fail to protect the sister faith, it also became its greatest persecutor. Even though the foundation of Christianity is Judaism, early Christians believed that Jews had to embrace what they perceived as the perfection of monotheism, the Christian faith. Few Jews though were interested in converting to Christianity, and the Christian faith remained small in the Roman Empire, despite conversion attempts of Jews and Gentiles. At the start of the fourth century, Christianity remained a relatively insignificant religion in the Empire. All of that changed in 312 CE. The Emperor Constantine faced a significant insurrection. His mother Helen had been an avowed Christian, though Constantine was a Roman polytheist; prior to the Battle of Milvian Bridge, the new emperor experienced a mystical vision that led him to promise to convert to the monotheistic faith of Christianity if he was successful on the battlefield. Constantine prevailed and his conversion to Christianity greatly aided the expansion of the faith throughout the Roman Empire. In 313, Christianity became a legal religion with the passing of the Edict of Milan, and in 325, the religion was further codified at the Council of Nicaea. Constantine also aided in by constructing patriarch churches and monasteries throughout the Mediterranean. By 350 CE, nearly half of the Empire was Christian. Roman polytheism, or paganism as it was also called, began to significantly decline. Even as the Roman Empire began to deteriorate in the fourth century, Christianity continued to expand in the region. Although it had taken nearly three centuries, Christianity became the largest religion in the world by the end of the fifth century. Whereas Christianity became very prominent by the start of the sixth century, Judaism remained small. Adding to Jewish concerns was the fact that the Romans had expelled them from their homeland in the first century. The diaspora added many challenges to Jews living throughout the Middle East, northern Africa, and southern Europe. As the centuries progressed in the early Middle Ages, Christians continued attempting to convert Jews. However, Jews were no more interested in Christianity in the early Middle Ages than they had been during the Roman Empire. Christian frustration with the lack of Jewish conversion led to Christian anti‐Judaism, and the hostility continued for centuries. European Jews were viewed as an alien race who bore direct responsibility for the death of Jesus of Nazareth. The Jews as “Christ‐killers” dominated Christian attitudes throughout the medieval era. Life was not easy for European Jews, and it was particularly difficult in the Middle Ages. The vast majority of Europeans were illiterate, and the ignorance only fostered more problems. Jews were frequently attacked during Easter Week, as Christians would hear the Gospel of John's account of the crucifixion and death...

Muslims as Victims of Security Dilemma in the West

Islam is the second largest religion after Christianity in the world, and Muslims are the fastest-growing ethnocultural minority communities in the Western world. However, Muslims, especially living in Western countries, have increasingly become the victim of a contemporary form of racism and xenophobia—that is Islamophobia. Survey reports conducted across Western nations have underlined the fact that a significant number of respondents are critical of the Muslim minority community and that this negative trend poses a challenge for these Muslim minorities’ ethnocultural freedom and equality. Today, mainstream Muslims in the West are victims of both Islamic State of Iraq and Syria-like terrorism and Islamophobics. Within this context, this study analyses the causal relationship between the West’s sense of insecurity and Islamophobia through the lens of the realist concept of security dilemma using a qualitative approach.

SEBAB-SEBAB MISINTERPRETASI DALAM AL-QUR’AN

The Causes of Misinterpretation in the Qur’an. Islam becomes the largest religion in the world today which makes most of everybody knows what is Islam and what is Qur’an. A deep understanding about truly Islam and Qur’an is needed, because everybody in this particular time can interpret Moslem’s holy book, Qur’an. A lack of understanding the Qur’an and reading or learning it from unqualified sources can take Moslems losing their true knowledge and faith. Liberty of speech and argumentation appears with some interpreters to write and speak about the content of Qur’an and disseminate it to society, including orientalists who have been becoming very famous in Islamic world with their explanations about Qur’an and Hadits. Some orientalists certainly have a good understanding about it which make their works are able being references for Moslems and everyone who is interested in studying Qur’an. Others, interpret the Qur’an and Hadits to destroy the true content of it. Interpreters who do not have a pure purpose interpreting Qur’an are not only from orientalists, but also from its own religion, Moslems. Their orientation interpreting Qur’an is not for people’s reconciliation, but it is more for their own importance and political interest of themselves, especially who follow their passions. Several Moslem interpreters have no high quality in Arabic to interpret it and do not follow interpretation rules which have been compromised. Those aspects can absolutely cause misinterpretation in the Qur’an. Keywords: Islam, Moslems, Qur’an, interpretation, interpreters

The Other Catholics: Remaking America’s Largest Religion by Julie Byrne

Reviewed by: The Other Catholics: Remaking America’s Largest Religion by Julie Byrne J. Patrick Hornbeck II , Tricia C. Bruce, Kaya Oakes, and Leonard Norman Primiano The Other Catholics: Remaking America’s Largest Religion. By Julie Byrne. New York: Columbia University Press, 2016. 412pp. $29.95. I The “other Catholics” in the title of Julie Byrne’s new book are the members of independent Catholic communities, which is to say those not institutionally connected with the Roman Catholic Church: Byrne estimates that there are between half a million and a million such individuals in the United States. “Not institutionally connected,” admittedly an awkward phrase, captures something of the liminal status of these groups. In the eyes of Rome they are officially schismatic; in the eyes of their members, they are “Catholicism without Rome,” Catholic denominations in a tradition that has so often denied its denominationalism (8). They range from the traditionalist Society of St. Pius X to the progressive Church of Antioch, the latter of which consecrated its first female bishop in 1974, chose a woman as its presiding bishop in 1990, has sanctioned same-sex marriages since its founding, and is Byrne’s central point of reference in this thought-provoking book. Byrne’s research emerges from more than a decade spent in careful participant-observation and interviews with members of the Church of Antioch, especially its former presiding bishop, Richard Gundrey. Her book locates the Church of Antioch within the historical sweep of independent Catholicism, as one of the heirs of a movement whose roots Byrne traces back to the Church of Utrecht in the Netherlands (commonly known as the Old Catholic Church), which Rome has considered schismatic since the 1720s. The Other Catholics explores contemporary U.S. independent Catholicism, particularly on the left, [End Page 67] seeking to demonstrate that it comprises a vibrant, diverse set of communities that have mostly escaped the attention of Roman Catholics, not to mention church historians and sociologists of religion. Chapters in the book seek to maneuver—sometimes more successfully, sometimes less so—between the particularities of the Church of Antioch and the overall contours of U.S. independent Catholicism. Byrne’s introduction and opening chapter are mostly methodological in content, identifying the difficulties involved in studying independent Catholics, such as how to categorize and count them. One might quibble with some of Byrne’s terminological choices: for instance, are the Orthodox and Anglican communions “usually associated with Catholicism” in the way that she suggests (3)? In chapter 2, Byrne takes the reader on a highly accessible, if whistle-stop, tour of the history of independent Catholicism. She begins in 1724 in Utrecht, narrates the emergence of the first independent Catholic churches in North America, and goes on to depict the plurality of U.S. independent Catholicism in the first half of the twentieth century. Chapter 3 narrows its scope to the Church of Antioch, officially established as the Church Universal-Christian Catholic in 1959. This chapter focuses on the life story and theological vision of its founder, Herman Spruit, who consecrated his wife, Meri, as an archbishop in what he called the “conjugal episcopate.” Proudly bearing the title of matriarch, she went on to become the sole leader of the church after Herman’s death. Chapters 4, 5, and 6 bring the story of the Church of Antioch up to the present day and are organized more thematically than chronologically. In Chapter 4, Byrne profiles Archbishop Richard Gundrey, describing his ministry at the Loretto Chapel in Santa Fe, New Mexico, as well as in his home there; gradually, the discussion broadens to include Gundrey’s role as presiding bishop of his “far-flung and diverse church,” which we later learn suffered significant internal divisions after his retirement (209). Chapter 5, “Mix and Mysticism,” considers the eclectic religious practices of Antioch and identifies a “common mystical orientation” that Byrne argues characterizes much of the church’s practice. The last substantial chapter, “Sacraments and Saints,” explores Antioch’s openness to practices not permitted by Rome, especially women’s ordination and same-sex marriage. In a thoughtful conclusion, Byrne reflects upon the significance of her findings for Catholic studies and for the future...

The Rise of Religion and the Future of Capitalism

The rise of religion and the rise of capitalism are currently occurring in roughly the same geographical regions (Latin America, Asia, and Africa). Although both religion and capitalism are often ignored, or are regarded negatively, within development circles, this article reflects on their potential for human wellbeing when they convergence. Its focus is on the socio-economic significance of what the author calls the Evangelical Pentecostal Charismatic Movement (EPCM), which accounts for most of the growth of Christianity, the world’s largest religion. He argues that the movement’s stimulation of selfempowerment (especially of women), church-based social outreach, and the encouragement of trust are of particular significance. They provide ample grounds, he contends, for revisiting the question Max Weber is famous for having posed about the link between religious belief and economic behaviour. They also help overcome victimhood mentalities and promote good stewardship, accountability and integrity. The EPCM thereby acts as a progressive force that, in serving the common good, stands to make a positive contribution to the future of capitalism.

Taking Seriously Ingroup Self-Evaluation, Meta-Prejudice, and Prejudice in Analyzing Interreligious Relations

The present study aims to understand the conditions where prejudice can be predicted by ingroup and outgroup meta-prejudice. The data collecting was disseminated toward Muslim and Christian participants (N = 362) living in Maumere, Flores Island, Indonesia. In Flores, Christianity is the largest religion and Islam is the second. Across two samples, the effects of ingroup and outgroup meta-prejudice on prejudice were found to be moderated by ingroup self-evaluation. It shows that at high level (but not low) of positive ingroup self-evaluation, ingroup and outgroup meta-prejudice were found to predict prejudice. The results suggest that it is important to consider how group members evaluate their own group and how group members think what others are thinking, in the study pertaining to intergroup relations.

Anti-Muslim Hate: Muslims are Victims of the Islamophobia-Founded Security Dilemma in the West

Anti-Muslim Hate: Muslims are Victims of the Islamophobia-Founded Security Dilemma in the West Yusuf Nebhan Aydin, Ph.D. Abstract Islam is the second largest religion after Christianity in the world, and Muslims are the fastest-growing ethno cultural minority communities in the Western world. However, it is a regret table fact that Muslims, especially living in Western countries, have increasingly become the victim of a contemporary form of racism and xenophobia that is Islam phobia. Survey reports conducted across Western nations have underlined the fact that a significant number of respondents are critical of the Muslim minority community and that this negative trend poses a challenge for these Muslim minorities’ ethno cultural freedom and equality. Today, mainstream Muslims in the West are the most obvious victims of both ISIS-like terrorism and Islam phobic’s. Within this context, this study analyses the causal relationship between the West’s sense of insecurity and Islam ophobia through the lens of the realist concept of security dilemma using a qualitative approach. Full Text: PDF DOI: 10.15640/jgpc.v4n2a3

Islam and the White House

A reified Islam has been used to delineate the creed, the politics and the culture of about a fifth of the world population. While defining what ‘Islam’ is and is not, before and after the events of September 11, may be a necessary first step to understanding certain ‘facts’ about the theology, law and history of the world’s second largest religion, the semantics of official US government discourse about ‘Islam’ and terrorism have proved to be problematic. The purpose of this article is to provide an analytical survey of the thematics of American presidential public diplomacy. It also analyzes the construction of ideology in the context of the global war on terror, as it relates to Islam as a religion, the variants of political Islam and more broadly on the question of terrorism and the ‘Muslim world’. I begin with the Clinton presidency and continue to George Bush and end with Obama’s first term. This period of American political and public diplomatic history was selected because it clearly illustrates American presidential rhetoric on ‘Islam’ before and after al-Qaʿida’s second attacks on the World Trade Center and before the events of the ‘Arab Spring’ in late 2010.