Religious Duty Research Articles

The Impact of Hajj on the Society of Bangladesh

Millions of Muslims from around the world including Bangladesh pour perform Hajj every year. Being the largest gathering of the Muslims, the Hajj has got immense socio-economic and cultural impacts on every Muslim society as well as Bangladesh. Hajj develops a unique symbol of unity, equality, universality, co-existence, brotherhood, indiscrimination, peace and tolerance, through performing common rituals, among the individuals, societies and nations belonging to different races, castes, ethnicities, colors, and languages, which create differences in everyday life of human beings. Bangladeshi Hajjis’ views towards women are more positive as gender interaction is a natural part of Hajj, while it is uncommon in the country. The positive teachings of Hajj particularly of pure Aqidah, produced several revolutionary movements in Bengal such as the Faraidi movement of Hajji Shariatullah with the aim of purifying Muslim society from superstitious Aqidah and practices. Hajj works as a social platform of getting together for Bangladeshi people at Makkah and Madinah. Hajj has developed the private tour operating industries in Bangladesh to facilitate the Hajjis. Transaction of billions of dollars takes place commercially during Hajj, while many commodities are exchanged informally. The Hajjis enjoy a very special dignity and status in the society of Bangladesh. Hajj creates an inter-cultural amalgamation combining various elements of different cultures particularly of Arabian. Hajj increases knowledge of the Hajjis both experimental and theoretical through various means. Bangladeshi Hajjis consider Hajj as the preparation for death; and thus try to remain isolated from the worldly activities and observe the religious duties strictly. This transformative property enables the Hajjis to pursue a more purified life and they become a model of spirituality and religiosity. Hajj not only moulds the Hajjis into sincere and practicing Muslims, but also the society at large with their honesty and piety. Thus, Hajj brings immense impacts on the society, economy, education, religiosity and culture of Bangladesh. This chapter is aimed at analyzing the socio-economic and religio-cultural impacts of Hajj on the society of Bangladesh. It also included the perspectives of the society with a view to better understanding the influence of Hajj on the Hajjis, non-Hajjis and the society at large.

On the (In)compatibility of Islamic Religiosity and Citizenship in Western Democracies: The Role of Religion for Muslims’ Civic and Political Engagement

AbstractQuestioning the compatibility of Islam with liberal democratic principles has become a common argument in the public rhetoric across the socio-political spectrum. This article examines this claimed irreconcilability through the prism of a constitutive dimension of healthy democracies: active citizenship. Drawing on a systematic synthesis of recent studies, the article argues that, while it is impossible to ultimately decide whether Islam as a faith is compatible with liberal democratic norms, the lived religiosity of most Muslims is generally not an obstacle to civic engagement in non-Muslim majority countries; active involvement in mosques rather tends to enhance their active citizenship. Data from an explorative study on Muslims’ engagement in Australia and Germany allow new insights into the different ways civically active Muslims refer to their faith as a driver for their citizenship. Some describe it as a religious duty, while for others ‘serving humanity’ constitutes a fundamental aspect of lived religiosity.

The “Good” Smuggler: The Ethics and Morals of Human Smuggling among Syrians

This article challenges the categorization of smugglers as wicked villains by exploring smuggling’s moral economy. I present findings from two years of ethnographic field research on Syrian refugees and smugglers in Turkey, Lebanon, Jordan, Italy, and along the so-called Balkan route (Greece, Macedonia, and Serbia). The relationship between the smugglers and the migrants appeared to be rich in solidarity and reciprocity and grounded in local notions of morality. Far from the dominant official narrative in the West of reckless criminals driven only by profit, smugglers sought and often found moral legitimation by using long-held notions of morality and religious duties when confronting the risky realities of their illicit enterprise.

Blood Donation - Are We Willing? - a Cross-Sectional Study Among Dental Students.

To assess the knowledge, attitude, and practice towards blood donation among a cohort of dental students. This cross-sectional study included all the undergraduate and post-graduate dental students of Panineeya Institute of Dental Sciences and Hospital. A self-administered questionnaire comprised of four parts. The first part gathered socio-demographic data. The subsequent parts consisted of 11-knowledge questions (K1-11), 11attitude questions (A1-11), and the fourth part evaluated the practice of blood donation (P1-11). p < 0.05 was considered statistically significant. Around 63.7% responded correctly to the question that blood donation causes transmission of infection to the donor with the use of infected needles (K5), whereas only 3.8% knew that anemics, diabetics, hypertensives, and pregnant women cannot donate blood (K9). Most of the participants had positive attitudes towards blood donation except that only 23.7% thought it is not a religious duty (A5). Overall, when the practice regarding blood donation was asked, the majority of the participants (78.2%) had never donated blood, which was significant based on gender and year of study (p = 0.0001). The mean percentage of correct knowledge was significantly higher in males (24.52 ± 14.01; p = 0.03) but surprisingly a more positive attitude towards blood donation was seen among females (76.25 ± 18.27; p = 0.0007). Likewise, based on the year of study, a significant difference was observed for correct knowledge and positive attitude. The present study reveals less than satisfactory blood donation practice among dental students and highlights the need for educational programs.

Family, Philosophy, Fitness: On Female Education in a Chassidic Community

This paper is about baalot-teshuva (women who “returned” to Orthodox Judaism) in Chabad Lubavitch community in Moscow. It explores their self-image and Lubavitch leadership’s approach to women’s question through the lens of one specific aspect of their lives – adult women’s regular education. Along with traditional lessons on the Torah and female religious duties Chabad encourages lessons on healthy diet and family psychology and fitness classes in order to support the women’s negotiating with modernity while retaining traditional values and patriarchal power hierarchy.

The Ancient Near East: History, Texts, etc.

The Ancient Near East:History, Texts, etc. Isaac M. Alderman, Victor H. Matthews, John Thomas Willis, and Christopher T. Begg 822. Alfonso Archi, "Religious Duties for a Royal Family: Basing the Ideology of Social Power at Ebla," JNES 76 (2017) 293-306. The royal family of Ebla, particularly the king, had a clearly outlined calendar of cultic duties which required travel to various regional centers. A. reviews this calendar, noting times that family members other than the king fulfilled cultic obligations. The successful royal fulfillment of these social performances created regional networks of power and cohesion.—I.M.A. 823. Laurel Bestock, "Forgotten Fortress: Returning to Uronarti," NEA 80 (2017) 154-65. The kings of the ancient Egyptian Middle Kingdom (ca. 2055–1650 b.c.e.) conquered and subsequently administered a large territory in Lower Nubia, south of the First Cataract. Monumental fortresses that were built along the banks of the Nile by these kings were excavated in the early twentieth century, but were largely destroyed by the flood-waters resulting from the damming of the Nile in the 1960s. Recent surveys have discovered that two of these fortresses have survived and new excavations have begun at Uronarti. Preliminary work there demonstrates the complexity of lifestyle and cultural interaction at this ancient colonial outpost. [Adapted from published abstract—V.H.M.] 824. [Potter's Oracle] Stefan Beyerle, "Authority and Propaganda—The Case of the Potter's Oracle," Sibyls, Scriptures, and Scrolls, 167-84 [see #1505]. Different recensions and versions of the Egyptian Potter's Oracle show various concepts of authorization—sometimes virtually contradictory. Four core concepts in varied ways can be distinguished in the material: (1) references to the classical kingship ideology [End Page 293] of ancient Egypt, including the awaiting of a savior king; (2) the literary use of other texts and traditions, transmitting relevant and comparable contents; (3) the marginalization and exclusion of foreigners, including Egyptian traditions against Asiatics; and (4) an emphasis on the exigency of prophetic words. These core concepts are also prominent in ancient Jewish and early Christian literature, especially in late prophecy and apocalypticism, irrespective of whether these writings later became canonical or not. All these sources have much in common and are very similar in how they construct the authorities they invoke. In the case of the Potter's Oracle, however, the relationship of its recensions and versions to Jewish traditions is still a matter of scholarly dispute.—J.W. 825. Maria Giovanna Biga, "The Role of Women in Work and Society in the Ebla Kingdom (Syria, 24th century BC)," Role of Women, 71-89 [see #1521]. "The purpose of this paper is to give an outline of the role of women in the society of Ebla and of some of the female workers there" (p. 71). B. organizes her presentation under the following headings: (1) Women of the Eblaite royal family; (2) The queen mother Dusigu and the last queen of Ebla Tabur-damu; (3) Women in rituals; (4) Interdynastic marriages of Eblaite princesses; (5) Women as priestesses; and (6) Women at work. She concludes (p. 85): "Women of the court of Ebla had an important role in Eblaite society, taking part in every event of the court, religious ceremonies, rituals, etc. They did not live apart from men, but were involved in all the affairs of the kingdom with them, except for war. The study of the court ladies, consisting of the king's secondary wives, concubines, aunts, sisters, daughters, wet-nurses, etc. proved to be fundamental for the reconstruction of the relative chronology of the texts and for writing the history of Ebla. For a long period of almost 20 years the most important woman at the Ebla court was the queen mother, lady Dusigu. Many anonymous female workers, who were involved in various types of work, are attested. A complete account of female workers at the Ebla court has yet to be written."—C.T.B. 826. [Pyramids Texts] Mariano Bonanno, "La Declaracíon 219 de los Textos de las Pirámides como antecedente de la relacíon Re-Osiris en los Libros del Más Allá del...

عہد بنو عباس میں حریت اظہار رائے

Being humans Islam has not only granted right of freedom of speech but sometimes it becomes a religious duty to express their views, findings or witness for the betterment of humanity. As Muslims, we have sound historical background and rich religious and litrary heritage that express different aspects of the right of freedom of speech. During studying history of Islam, we find contradicting situations about this phenomenon, while showing one side of picture these situations may cause some confusions about Islamic history in the minds of youth. Therefore, it became necessary to show both sides of the picture so, that we may analyze the different types of legitimate and illegitimate freedom of speech and the reaction of Abasid Khulafas to such situations and what influence these evidences casted over Muslim Ummah as a whole. These evidences are categorized into freedom of expression about religious believes, criticism over Govt. policies and criticism over the misdeeds of officials and even Khlifa himself. While discussing the freedom of speech we have to keep in mind the political situation that the Abbsids were facing internal military and intellectual insurgencies that they have to tackle during this era. Although we do not have any historical compilation about the freedom of speech, yet the life events of great scholars, poets and ministers reveal such aspects before us that will help us in constructing a modern Islamic society in the light of Quran & Sunnah and Islamic history.

Obowiązki zakonników wobec instytutu

People who make decisions about the life of evangelical counsels in a religious in­stitute have to be aware of both the rights and the obligations they accept to fulfil. The article applies the issue of the religious duties to the institute to which they belong. Therefore the article discusses specific issues as: living in a religious house, keeping the enclosure, managing material goods, wearing a religious outfit and not taking classes and duties outside of the institute without the agreement of the superior. The analysis of canon law regulations carried out, besides the discussion of individual duties shows the changes introduced by the legislator in the 1983 Code of Canon Law.

Giving Trends in Myanmar: More Than Merit Making

Myanmar, with a human development index ranking of 145 out of 188 countries (UNDP,2016), has been given the prestigious title as the number one giving nation in the world for three years running (2014-2016) by Charities Aid Foundation, challenging the notion that giving is tied to wealth. Explanations for why this is the case tend to focus on the religious practices of Theravada Buddhism and merit-making. This explanation is only part of the picture, however, and does not account for the similarly high rates of giving by other religious groups in Myanmar or for the failing of other Buddhist nations to equal Myanmar’s generosity. I will argue that the low levels of state investment in basic human welfare and the widespread deprivation in the country due to the long years of military rule, coupled with the lack of effective institutions to provide basic social welfare services, are equally strong motivators for charity. At the same time, I will demonstrate that giving trends in Myanmar - even those motivated by compassion or religious duty - area response to immediate needs that are unmet by government or institutional support. For the vast majority of people, reliance on your neighbor is the only available insurance. Such charitable giving rarely extends to philanthropic giving, which addresses systemic and root causes of poverty rather than targeting symptoms. I provide explanations for the high level of charitable giving in Myanmar, looking at everyday examples of giving in Myanmar from both individuals and local businesses and considering the humanitarian disaster of Cyclone Nargis in 2008 as a case example.

Jilbab Sebagai Etika Busana Muslimah dalam Perspektif Al-Qur’an

&#x0D; &#x0D; &#x0D; Al Qur'an is the holy book of Islam, in which there are many rules of Allah, one of which is the rule about the ethics of Muslim women wearing Jilbab. God's command of the veil contained in the Qur'an always begins with the words of a believing woman. this phrase shows how the hijab's position is based on the faithful women. According to Abdul A'la Al-Maududi as quoted by Quraish Shihab, the basis of all forms of obedience and obedience in Islam is Faith. It is clear that it is faith alone that simply binds a person to remain obedient, obedient to the law of God in all their affairs of life. Therefore, Islam first teaches mankind to believe and strengthen the faith to be imprinted in the hearts of men. It is implanted earlier before taught related to worship, muamalah and morals including in it are morally dressed or veiled contained in al-Qur'an and Al-Hadith. From historical analysis, munasabah analysis, and language analysis of the veil it can be concluded that the veil in general is a wide, loose, and covering the entire body. Meanwhile, the commentators differ on the meaning of "Let them stretch out their veils to their whole bodies." Among their interpretations of the verse are: covering his face and head, and only showing his left eye; cover the entire body and half the face by showing both eyes; and extend the cloth to cover the head to the chest. Thus, we can know that commentators from the past until now have agreed that the hijab is a religious duty for women. They agree on the obligation to wear the hijab and differ on the meaning of extending the veil: whether it extends throughout the body except one eye, extends to the whole body except for two eyes, or extends to the whole body except the face.&#x0D; &#x0D; &#x0D;

Incorporating Islam in the Therapeutic Community modality for rehabilitation of substance and drug users. A Malaysian experience

Therapeutic Community (TC) was introduced in Malaysia back in the early 1990’s. TC was adopted from Daytop Village after rehabilitation officers attended a series of on-site training. Daytop model do not emphasis on religious aspects but when it was brought to Malaysia, Islam was made one of the primary components of TC. Compulsory five-time daily prayers, “Sunat” prayers, recitation of “doa”, “zikir”, reading Quranic verses and Prophet’s “Sunnah” has been a practice in spiritual-based rehabilitation in Malaysia and many other Muslim countries such as Indonesia and Brunei are incorporated in TC. In addition, program such as daily morning and departmental meetings also discussed daily, weekly and monthly religious programs; maintenance of the mosque is incorporated into the job function and specific budget and time were allocated for religious practices. Clients who do not perform their religious duties will be subjected to queries by both staffs and other clients. Counseling and penalty was imposed for recalcitrant. Studies in Malaysia found that clients readily accept religious inputs in the program, as it will be a part of their life outside the rehabilitation center. For those who are not religiously inclined, rejections are also evident. Encounter group in TC helps them to discover these rejections. Non- Muslim are provided with their own place of worship and religious teachings in accordance to their beliefs, however are invited to interact in Islamic religious program that do not involve worshipping, because it focusses on common good life values. In conclusion, the of Islamic practices and values in TC has shown a positive effect on Muslim clients undergoing substance use treatment in MalaysiaInternational Journal of Human and Health Sciences Vol. 01 No. 01 January’17. Page : 7-17

Religious Duties for a Royal Family: Basing the Ideology of Social Power at Ebla

Religious Duties for a Royal Family: Basing the Ideology of Social Power at Ebla

経営倫理に見る経営者の宗教的・社会的義務観 : 鈴木馬左也と越後正一を事例にして

経営倫理に見る経営者の宗教的・社会的義務観 : 鈴木馬左也と越後正一を事例にして

ANALISIS KEBUTUHAN DAN KETERSEDIAAN AIR DI DAS KEDUANG JAWA TENGAH

This study aims to examine the balance between the availability and water need in the present and the future in Keduang Watershed, Central Java. The water need is calculated by using the standard water need for irrigation and non-irrigation. Types of non-irrigation water need encompass the water need for domestic, office, and the facilities of health, education, religious duties, industry, and market, as well as livestock. The standard water need is from SNI 19-6728.1-2002 and Planning Criteria of Directorate General of Human Settlements of Department of Public Works in 1996. This study uses socio-economic data in 2013. The availability of water is calculated by using Soil Conservation Service Curve Number (SCS CN) from USDA with the hydrological data from 2005 to 2013. This study uses data in 2013, due to the limitations of the data that can be obtained. In the analysis of availability and water need, hydrological, and spatial data are projected until 2033 and analyzed using quantitative analysis in the form of descriptive statistics. The result shows that 1) from year to year in Keduang watershed, the water need is increasing with an average increase of 3.38%, while the water availability is decreasing with an average decrease of 0.09%. 2) Water deficit will begin in 2023, when the water need is reaching 115,306,568.00 m3/year, whereas the water availability only 112,250,656.00 m3/year. From this calculation, it can be concluded that if there is no effort to change the trend of land cover that lead to the goal of water conservation, then, the water availability will not able to cover the water need. Thus, in the future, Keduang watershed will occur water deficit.

Renunciation, Feminism, and Social Service

This study examines feminist attitudes and social service motivation of 681 women of two prominent Hindu orders having a global presence. Ordained Hindu women believed that commitment to religious orders, celibacy, and social service countered patriarchy. City location, work profile versatility in the order, education, and duration of being ordained, significantly influenced their views and scores on the Feminist Perspective Scale and Public Service Motivation Scale. Two implications are foregrounded: the recognition of a cohort of women who perform social service as religious duty, and a different form of feminist care ethics located within a feminist theological premise.

خطاب التكليف من ضيق مقاصد الشريعة إلى سعة مقاصد القرآن = The Discourse of Taklif (Religious Duty Assignment) : From the Narrowness of Maqasid of Shari'ah to the Open Horizions of the Qur'anic Intents

خطاب التكليف | مقاصد الشريعة | مقاصد القرآن | استقراء المقاصد | Discourse of Taklif (Religious Duty Assignment) | Intents of Islamic Law (Maqasid of Shari’ah) | Intents of the Gracious Qur'an | Induction of Maqasid

Psychological Assessment of Emirati Patients Pursuing Bariatric Surgery for Obesity.

Obesity is currently a rapidly growing global problem of epidemic proportions and is especially prevalent in economically developed countries such as the United Arab Emirates. Obese individuals are increasingly considering bariatric surgery as their preferred means of choice for the reduction of excess body fat. This study explored the psychological characteristics that may potentially complicate the surgical management of obesity. This was a cross-sectional study of Emirati patients attending a bariatric clinic at Tawam Hospital, Al Ain, United Arab Emirates, between December 2010 and February 2012. Participants were assessed using standard clinical psychiatric interviews. Also used were screening instruments such as the Hospital Anxiety and Depression Scale, Sheehan Disability Scale (SDS), Body Image Quality of Life Inventory (BIQLI), and Multidimensional Body-Self Relations Questionnaire-Appearance Scale (MBSRQ-AS). A total of 105 patients, 70% of whom were female, participated in this study. Participants were found to have frequencies of anxiety and depressive symptoms at levels of 24% and 13%, respectively. Participants also reported perceived functional disabilities in the following: work/school (27%), social life (36%), family/home (35%), and religious duties (39%). A total of 13 participants (12%) had BIQLI scores showing slight-to-moderate effects on their quality of life. The mean MBSRQ-AS subscale on self-classified weight was higher than the reported norms. Anxiety and depressive symptoms positively correlated with functional impairment (SDS) and negatively correlated with quality of life (BIQLI) (P = .000). MBSRQ-AS subscales significantly correlated with depression, functional impairment, and quality of life (P ≤ .035). Anxiety, depression, perceived functional disability, impairment in quality of life, and disturbance of self-image were found to be common among participants in the study pursuing bariatric surgery for obesity. Recognition, assessment, and treatment of these symptoms are expected to be conducive to positive outcomes of bariatric surgery.

Attitudes of Professional Muslim Women in Saudi Arabia regarding Wearing the Abaya

Clothing choices create a “semiotic sparkle” for the individual, and convey meaning to viewers. In a global world, interpretations may differ, if wearer and viewer are from different cultures. This is the case for the hijab, or required Muslim dress for women, which has been profoundly ideologised. This study explores how young professional Saudi women understand the abaya, the long outer robe, as a fashionable article of clothing. Corpus data was analysed using Appraisal techniques. Positive results indicate they focus on visual details, appreciate its enabling both comfort and elegance, and perceive design-diversification according to social identities, activities, contexts and roles. They view wearing the abaya as culturally authentic, more than a religious duty. Negative results focused on hot textiles in summer, movement hindrance, and cleanliness.

Anti-Halal and Anti-Animal Slaughtering Campaigns and Their Impact in Post-War Sri Lanka

This paper aims to examine the overall impact of anti-halal and anti-slaughtering campaigns in the context of post-war Sri Lanka. The reemergence of majoritarian ethno-religious anti-minority nationalist forces and their intensified anti-minority hatred and violence have made it challenging for ethno-religious minorities in Sri Lanka to engage in religious norms and duties. This is especially true for the Muslim community. Numerous Islamic fundamentals have been criticized and opposed. Muslims have had to endure threats and acts of violence. These campaigns and violent oppositions, imposed by the Buddhist-nationalist forces, have caused concern for Muslims performing their obligatory religious duties and norms. In Sri Lanka, the Muslim community has been allowed to produce halal food and slaughter animals for human consumption and religious rituals for a long period without disturbance. Unfortunately, retaliation and hatred in the post-civil war era in the country have threatened these rights. Thus, it has become imperative to investigate the motivating factors of the anti-halal and anti-animal slaughtering campaigns and violence, as well as their related impact, which is lacking in the existing literature on ethno-religious politics in the context of Sri Lanka. This study found that the anti-halal and anti-animal slaughtering campaigns and oppositions that have been intensified by the Buddhist nationalist forces were part of anti-Muslim sentiments intended to sabotage the economic pride of Muslims and undermine their religious renaissance. The study also found that these campaigns have been facilitated by the state and that continuous facilitation of the anti-Muslim sentiments and campaigns, including the anti-halal and anti-animal slaughter campaigns, would challenge the country’s economic prosperity and the rebuilding of ethno-religious harmony.

L’extension de la conscription des Juifs dans l’Europe napoléonienne

The conscription of the Jews in republican France was linked to equality of the civil rights. Napoleon, willing to give more consideration to religions, made military service the crucible of national identity and at the same time a religious duty, first not allowing exemption to the draft by replacement for Jews, then reversing this policy. The extension of the conscription of the Jews in Napoleonic Europe generated various models, often inspired by imperial France, but trying more and more to free themselves from a system which did not always suit Judaism. The conscription of the Jews aroused in Poland a real opposition because the Jewish community was important, of a traditional religious spirit, and furthermore did not enjoy full civic rights. Holland and Westphalia, whose kings were Napoleon&#8217;s brothers, had different policies, levying an entirely Jewish unit in Holland, complete integration of the Jews in the military apparatus, with high offices for some of them, in Westphalia.