Religious Instinct Research Articles

Konsep Fitrah Manusia Persperktif Al-Qur’an dan Hadits serta Implikasinya dalam Pendidikan Islam

The concept of fitrah developed by experts today refers more to the purity of a person's soul when born, meaning that it has not been impacted by the ideologies that develop in this life. However, this concept is apparently not in line with the Islamic education concept that fitrah is actually a universal concept of divinity within a person, namely recognizing the monotheism of Allah SWT. Even since the baby was in the womb, every individual has testified to this Unity, regardless of Muslim or non-Muslim families. The concept of fitrah based on the Qur'an was later developed in Islamic education. This research aims to describe the concept of human nature from the perspective of the Al-Qur'an and Hadith and its implications for Islamic education. The research method used is library research. The research results obtained are that the definition of fitrah according to the Qur'an illustrates that humans were actually created by Allah with religious instincts, namely the religion of monotheism. Therefore, humans who do not have monotheistic religion are a form of deviation from their nature. The implication of nature in Islamic education means educating people to deepen their understanding of the Islamic religion, to know Allah, and to know themselves. Thus, fitrah in Islamic education can be interpreted as the command to study the Islamic religion, the command to know Allah, and the command to know oneself, which humans undertake through the process of Islamic education.

Rethinking the Concept of Fiṭra

Little attention has been given to the role of innate human nature or fiṭra in the motivation behind human action. This article examines the views of contemporary Western thinkers to creatively rethink the concept of fiṭra, not only from a theological perspective but also a scientific perspective. Drawing upon Islamic scholarship and previous research on the subject that explore the wide spectrum of connotations couched in the Islamic term fiṭra in comparison with Western perspectives, this study offers a fresh look at, and approach to, the concept of human disposition or primordial nature, giving special attention to the biological, epistemological, and ethical dimensions, while most studies of fiṭra focus mainly on the theological and spiritual sides. It is hoped that this conceptual analysis will serve as a stepping stone towards a more nuanced understanding of fiṭra not only as (i) a natural tendency to act or think in a particular way, but also as (ii) the religious instinct, (iii) the power of the mind to think and understand in a logical way, and (iv) the inner voice or conscience of what is right and wrong in one’s conduct or motives that drives the individual towards right action.

Islamic View of Human Nature towards Education

Human existence begins with weakness and inability which will then move towards strength. Humans can easily take advantage of the grace and gifts bestowed upon them, but humans must fulfill an obligation to their God. Human dignity before God is not measured by how high their rank and position, their lineage, or their wealth. But when Allah is measured, it is his piety. Humans from the Islamic perspective will still be born in a state of fitrah, namely holy, clean, free from all sins, and have a tendency to accept religion, faith and monotheism. Whether humans become good or bad is a result of education and environmental factors, not their original character. According to Abd al-Rahman al-Bani, quoted by an-Nahlawi, the task of Islamic education is to safeguard and maintain the nature of students, then develop and prepare all the potential they have, by directing the existing nature and potential towards goodness and perfection, and realizing a the program in a more gradual manner. (Nahlawi, 1996) Development of human nature can be done through various learning activities. Namely through an institution. The development of human nature can be done through learning activities. Namely through various institutions. What is meant by unfocused learning is through education at school only, but can also be done outside school, either in the family, community or through existing social and religious institutions. From an Islamic point of view, fitrah is a natural innate tendency from birth. The creation of a creature for the first time is in a natural structure, one of which is human, human since the beginning of his birth has had an innate religion or belief that is passed down from his parents. Apart from being a religion of nature, Islam is also in accordance with human religious instincts and even supports the needs and development of nature.

Performing Arts of Buto Birowo, Cosmology and Religious Expression of Rural Communities

This article will attempt to discuss the Performing Arts of Buto Birowo. As a performing art, it is part of social practice and represents the cosmology of the Lencoh community which accommodates the relationship between modern, traditional, Islamic values ​​and Javanese spirituality. In the Buto Birowo performance, the relationship between actors and audience does not only occur on the stage. but it appears in their daily life. The unity between the performing arts and the people is seen as a beacon or a sign of a dimensional reality, as a drama in the daily lives of the Lencoh people. Stage drama arises from plays or stories that are sung in performances, while everyday drama arises from problems that occur in people's daily lives such as the problem of not being able to pay dues, being unable to participate in mutual cooperation due to illness, and so on. Buto Birowo also implies the existence of a dialectic process of religion and culture that occurs naturally and intensely in society, especially in Javanese rural communities. This phenomenon has given birth to a very varied religious attitude of the Muslim community. Starting from religion as something that is believed (value system), understood (cognition system), to be practiced (affection system). The universe of discussion in this dissertation will attempt to reveal that the performance art of Buto Birowo as a social practice is a form of social harmony and religious instincts of the Lencoh people. As a social practice, Buto Birowo accommodates community cooperation, binds people in the same communality and identity, and creates close social harmony.

Islamic Principles in Mental Medicine

Background: The religion of monotheism is the religious instinct of every human being as a creature created by Allah SWT. One of the mental health therapies is religion. Islam is the prevailing religion in almost 56 nations around the globe and has more than 1.2 billion adherents. Islam speaks to an all-encompassing way of life and agrees with its supporters' expansive extent (Tzeferakoz, 2017). The development of psychiatry in Islam has several reviews. Many Islamic figures contributed to treating mental illness long before Western figures discovered it. At the time of the Prophet Muhammad SAW, there was also a treatment for mental illness based on the Qur'an. This article will mention several forms of worship as psychotherapy. Objective: The purpose of this article is to determine the role of the Islamic Principle in Mental Medicine. Methods: The design of this research is a literature review or library review, which is a systematic, direct, and reproducible research method by identifying, evaluating, and synthesizing published research. Result: Islamic principles in mental medicine consist of tawheed religion as mental therapy, worship as human psychotherapy, islamic psychotherapy to help psychiatric treatment and healing process. Conclusion: There are five ways of prayer that a Muslim can do as psychological therapy, namely: Saalat, Dhzikr, reading the Qur'an, Shaum, and Hajj. In an Islamic intellectual, there is a discipline of Islamic Psychotherapy that is an integral part of Islamic Psychotherapy; Istinbath, Iqtibas, and Istiqro.

Analisis Konsep Pemikiran Dr. Zakiah Daradjat tentang Ma’rifatul Insan dan Relevansinya terhadap Potensi Manusia sebagai Makhluk

Humans are beings whose minds are completely given by Allah. With their minds, humans are able to think so that they can achieve new knowledge to be processed and developed into science. To achieve and gain knowledge, humans must go through educational process, if the potency is not enhanced otherwise it will be less meaningful in life. Thus, it needs to be developed and the development will always be obtained through efforts and educational process. This qualitative paper aims to investigate the nature of humans as beings as well as how humans develop their potencies. It also attempts to depict Ma’rifatul Insan and Humans’ potencies as beings based on Zakiah Daradjat’s concept. The data sources of the library research were elicited and analyzed to be investigated critically and systematically. The results show that the nature of humans as beings is noble. Additionally, Allah bestowed mind that able to differentiate either good or bad if compared with other beings. The human’s development is carried out through efforts and educational process that brings the development of potency for religious instincts. Based on Zakiah Daradjat’s concept, humans’ roles as beings are prayer to Allah, being a caliph on earth and as the servants of Allah, it should be commit toward Islam as a religion.

Human Rights in Maqāṣid al-Sharī’ah al-Āmmah: A Perspective of Ibn ‘Āshūr

Sharī’ah is aimed for the goodness of mankind. By extrapolating the evidence from Qur'an and Sunnah. Islamic sharī’ah is believed to be the rules and objectives for the general interest of society and individuals. This paper focuses on the study of the concept of the nature of human rights in the view of Ibn ‘Āshūr in terms of the maqāṣid al-sharī’ah al-āmmah theory. The study is a kind of library research where the researcher collected the library data by reading books or magazines and other sources to collect data from various literatures. He used a qualitative approach by revealing the meaning of information or empirical data obtained from books, scientific or official research reports and from other literatures. This study, finally, found two results. First, there were found all characteristics of the law, the general purpose, and the meaning of sharī’ah as a whole. Second, it was found the meaning of law combined with four epistemological frameworks, namely: al-fiṭrah (religious instinct), al-samāḥah (tolerance), al-musāwah (egalitarian), and al-ḥurriyah (freedom of action). In the legality of al-maqāṣid law, this research contributes to the human rights of Ibn ‘Āshūr’s ijtihād which becomes the principle of humanity.

Reincarnation as a Complement to the Flawed DNA-Based Model of Life: Potential Contributions to Our Disposition towards Family and Religion/Spirituality

Briefly summarized here are some reasons why the DNA/genetic model of life appears to be inadequate (for more details see previous OJPP paper). Given its foundational role with regards to our understanding of life and its challenges, this is significant. The traditional dualistic reincarnation model is introduced. That model is then considered, along with the DNA model, as potential explanations for our natural religious instincts. Next, the two models are considered as possible bases for the phenomenon of kin orientation or bias. Together the case is made that a soul-based reincarnation model offers some explanatory advantages therein over the genetic-based (material-only) model. Finally, and of potential practical and philosophical significance, the corresponding imports for life and meaning are considered.

The perils and promises of (post-) human salvation

The present study seeks to analyse Peter F. Hamilton’s trilogy Salvation Sequence comprising three novels, namely: Salvation (2018), Salvation Lost (2019), and The Saints of Salvation (2020), to see how the theological concepts in a posthuman culture connect to or differ from that of our own, and what they can teach us about our own engagement with religious visions and missions. The study will attempt to bring out how even in a highly advanced and purely technologically driven society, where civilizations will have achieved an incredible command over the very laws of time and space, religious ideas like afterlife, resurrection, and immortality will continue to exert a significant influence in deciding the outcome of events. The study will also attempt to find a common ground between the highest form of ambition that a culture at its pinnacle of techno-scientific achievement might seek to materialize by conquering death and wielding maximum command over virtually every aspect of space-time and their innermost theological and spiritual longing. Also, it will be shown that unless the religious ideals find some ways to connect to the innermost needs and religious instincts of the individual, it can never persuade him/her to partake in the vision.

Pengembangan Kemampuan Berwudhu Anak Usia Dini Melalui Metode Bernyanyi di RA An-Najwan Bandar Lama Labuhan Batu Utara

This research is motivated by problems that are often encountered in the learning process related to how to present material to students effectively and efficiently regarding the development of the religious spirit of children, especially when learning the practice of ablution to early childhood. To be able to develop the ability to perform ablution in early childhood, appropriate and interesting methods are needed, one of which is the singing method. This method seeks to improve the accuracy, enthusiasm, and memory of children in performing ablution movements; and based on the results of observations at RA An-Najwan Bandar Lama Labuhan Batu Utara related to the love of children singing when performing ablution, it is one of the discussions that needs to be studied more deeply as a research material. Mansur (2005) said that the spirit of religion in early childhood can arise in two ways. First, a sense of dependence. Babies who are born are always dependent on others to meet their needs (protection, new experiences, getting feedback, and being known). Therefore, children's religion will be formed through various experiences received from the environment. Second, religious instincts. Every baby born already has religious instincts, but the child's religious behavior has not been seen. Therefore, educators should stimulate the religious development of children. Both the relationship between humans and God, as well as between humans and humans. This type of research is qualitative which is intended to describe and analyze phenomena, events, social activities, attitudes, perceptions, thoughts of people individually or in groups. The data collection procedure is by using the method of interview, observation, and documentation. To analyze the data, the researcher used three stages, namely, data reduction, data display and drawing conclusions. The results of research related to the development of early childhood ablution skills at RA An-Najwan Bandar Lama with the singing method were able to develop children's ablution skills effectively because children can see and do it directly through the singing method by demonstrating ablution activities.
 Keywords: Ability to perform ablution for early childhood, Singing method

PROBLEMATIKA DAKWAH DI NEGERI MINORITAS MUSLIM

Allah created human beings with religious instincts, namely the religion of monotheism (Islam). The Koran claims that the religious teachings it introduces are compatible with all humans. Islam as a truth, then Islam must be spread throughout the world and this is the responsibility of every human being on this earth as a caliph. Every Muslim, of course, has an obligation to propagate the da'wah of Islam, even though they experience various kinds of obstacles and obstacles. This certainly applies to Muslims who are in Australia with a Muslim population in Australia currently around one million people. With this quantity of Muslim citizens in Australia, Islamic da'wah is needed to transfer the spread of the values of Islamic da'wah to all Muslims. One way is by establishing Islamic-based educational institutions. At present, the Islamic Council in Australia is intensively building educational facilities based on Islamic education, with the aim of making it easier for them to transfer Islamic knowledge to the Islamic community in Australia. Spreading Islamic da'wah in the current era is full of challenges, especially spreading Islamic da'wah in Muslim minority countries such as Australia. Australia is a country that has a broad geographical position, and upholds the values of freedom, in that case the Australian government guarantees plurality. In the midst of Australia's position that promotes freedom, Islam must be able to place itself in the midst of society and also practice the teachings of Islam in a pluralistic society. Australia has approximately 100 beliefs/religions, with Islam as a minority religion, so the challenge of Islamic da'wah is to keep on doing good communication and living side by side with the differences.Keywords: Community, Da'wah and Muslim.

Sport, Religion and Charisma

Since the end of the Second World War, the popularity of modern elite sport has grown immensely and so has the economical interests in sport. Athletes have become attractive advertising partners. Much money is at stake so it is understandable that companies are alarmed when their poster boys or girls are caught up in scandals. Inspired by a recent study, which found that stock return of primary team sponsors in cycling was not affected if the team was involved in doping scandals, this paper is an attempt to explain why athletes often maintain their marketing value even if they are exposed as bad role models. The thesis is that the attraction of athletes relates to the concept of ‘charisma’, and that the success of mass spectator sports is due to sport’s appeal to what psychologist Henry Rutgers Marshall by the end of the 19th Century in an article in Mind identified as man’s ‘religious instinct’. So after a brief introduction, the paper begins with a clarification of the antiquated concept ‘religious instinct’. This is followed by a critical examination of the secular usage of ‘charisma’ as introduced by Max Weber. Peter Sloterdijk’s sobering point that Hitler’s aptitude for his role in Germany did not rely on charisma lays the foundation for a more precise and rationally consistent description of the concept. It is argued that charisma is not something certain individuals posses, rather it is something that is experienced as an emotional effect by those who label individuals charismatic, which is based on the honesty competence and commitment of the perceived ‘charismatic’ person. Idols can have charismatic effect on us even if they are unprincipled cheats so long as they are committed to what they do. This is why athletes maintain their appeal and marketing value so long as their performances transcend the capabilities of ordinary people.

KOMPARASI PSIKOLOGI AGAMA BARAT DENGAN PSIKOLOGI ISLAMI MENUJU REKONSTRUKSI PSIKOLOGI ISLAMI

This article discusses the comparison between the psychology of religion that comes from tradition West with Islamic Psychology unearthed from the Quran and Hadith. The study assumes that epistemologically, the two poles of this psychology have differing views on the potential of human religiosity, but in parts of certain thoughts can can be connected. There are two issues can connect both buildings psychology. Psychology of religion although not explicitly alluded to religion, but the descriptions of the appreciation of the spiritual aspects of humans simply can not be avoided. Some defecate great Western psychologist who confirmed the existence of the religious instinct. Vary the terms they use, but the substantial question is a form of encouragement that causes humans tend to acknowledge the existence of a supernatural agent

The Life Cycle of a British Islamist: A Jungian Perspective

Edward Edinger, in 'Ego and archetype: Individuation and the religious function of the psyche,' designates as "unconscious religion" the psychological role played by political movements when religious institutions cease to provide containers for the spiritual strivings of individuals. I include Islamism as a political movement. Edinger's description of unconscious religion closely resembles the experience of a young British-born Muslim, Ed Husain, in 'The Islamist: Why I joined radical Islam in Britain, what I saw inside and why I left.' Husain follows a path from being a traditional Muslim to a fanatical Islamist to a spiritual Muslim. Edinger applies Jungian psychology to describe four alternative consequences for persons whose religious institutions respond inadequately to their "religious instinct." These alternatives are: Adherence to an unconscious religion, psychological inflation, alienation, and individuation. In the case study, surprisingly, Ed Husain experiences all four of these alternatives in sequence, constituting a life cycle. The article concludes, optimistically, that this may be a natural sequence for those who embrace fanatical Islamism.

How Dawson Read The City of God

TO EXAMINE HOW THE TWENTIETH-CENTURY English historian Chris-topher read Augustine's City of God brings to fore-ground problem of method, since one must ask whether any apparent influences came directly from City of God or were de-rived from other sources. Augustine and had several texts in common-the letters of Paul, for instance-and it is likely that took ideas from many scholars who were influenced by Augustine. Nevertheless, what I intend to do in this article is to consider ways in which developed themes treated in City of God to illuminate modern issues while trying to indicate evidence of direct influence where possible. As Dawson's biographer Bradley Birzer writes, Dawson admitted that nearly of his ideas were 'an attempt to reinterpret and reapply Augustinian theory of history.' (1) And in his private notes calls City of God the urgent work of greatest father on most important sub-ject. (2) Knowing how read that work is therefore central to grasping significance of his own writings. basis for this article will be two of Dawson's essays, The Dy-ing and The City of published together as St. Augus-tine and His Age in Dawson's coauthored Monument to Augustine (1931). Using these two essays as an outline, this article will com-prise, first, a comparison of Augustine's view of his age with Daw-son's perspective on twentieth century presented in Progress and Religion (1929); and second, a comparison of Augustine's response to sack of Rome in City of God with Dawson's response to World Wars I and II in Judgment of Nations (1943). In this second section, I will refer to Dawson's own copies of City of God, which contain his original markings and annotations. found in City of God a vision of history as birthing process of a universal spiritual society that transcends time and that is created by charity, which alone unites humanity's religious and social instincts. I. Augustine's Age: The Dying Augustine's writing of City of God prompted by sack of Rome by Alaric and Visigoths in 410 A.D. this particular catastrophe only one episode in a collapse of Roman civilization spanning several centuries in both directions. That collapse in part due to economics. As points out in Progress and Religion, Rome an agrarian state from beginning: The foundation of her power and of her very existence peasant-soldier citizen. (3) While possessing no culture of their own, these peasant-soldiers adopted Greek ideal of paideia, which sought to produce a higher type of man through a process of intellectual and moral education. (4) And, although Rome had only negligible contributions to make to content of Greek thought, holding itself slightly aloof from speculative character of Greek philosophy, it far surpassed Greek mind in its ability to organize materials of world to embody its cultural principles. Roman attitude is summed up nicely by Quintilian: if Greeks bear away palm for moral precepts, Rome can produce more striking examples of moral performance. (5) Indeed, great agrarian republic produced some outstanding cases of classical pagan virtue. One thinks for example of Marcus Regulus, of whom Augustine writes in City of God that he was so conscientious in his worship of gods that he kept his vow to return to captivity in Carthage where he put to a torturous death. (6) But with conquest of writes Dawson, all this changed.7 At end of PunicWars and destruc-tion of republic's habitual enemy, Carthage, Rome found itself master of whole of Mediterranean, and rural Latin so-ciety transformed into an Empire. A progressive degeneration and transformation of characteristic Roman types took place. …

Violence and the Religious Instinct

This article investigates the complex phenomenon of violence as it manifests in the collective and in the psychology of the individual. Bringing together personal and archetypal perspectives of violence, along with material from mythology, dreams, cultural manifestations, alchemical and analytic material, the contention is made that violence is a vital, and at times useful, aspect of human nature. Material is presented to show how violence is linked to the imagery and functions of sacrifice; in this way violence is demonstrated to be an essential component of the religious instinct.

Luring the statues back.

I played hooky from the ANA meeting in Washington, DC in June and went to the National Gallery. In my ramblings there, I found myself looking down long hallway at larger-than-life painting of woman from Whistler's Symphony in White series. It was so lovely, even from distance, that I stopped and stared, then turned down the hall to get closer look. I stood before it, gazing up at the dark-haired woman, her expression pensive. Or was it melancholy? Lost in my imaginings, I did not notice the other occupant of the room until he spoke from behind me: Have you finished your three Hail Marys? I turned, startled, not sure what he meant. You act as though you're in he observed. You approached that painting as if it were an altar. What he said was true . Art can be like that for me, like being in church. I was just shocked that stranger could see it. Powerful images, wherever we find them--in art, literature, poetry, theater, or the world around us--often have sacred quality. In fact, it is just this sacred quality that gives them their power to move us. Images that are highly charged, that touch us deeply, have the potential to activate what Carl Jung would call the religious instinct, by which he meant the psyche's innate need and capacity for sacred experience. Encounters with such images are profound and I would go so far as to say essential to our psychological well-being because images and imagination give vitality to the psyche. Not only do they connect us to what is sacred, but they stir our senses, call forth new ideas or long-forgotten memories, and spark creativity. Like seeds, images find their way into the ground of the psyche, where they may lie fallow for time before germinating and bearing fruit. images that come to us, and to larger extent the manner in which we receive and cultivate them, determine the quality of our psychological lives. Sterility is the price of non-engagement. Without lively imaginal experiences the psyche withers. Poets and artists have given us many striking images of this imageless state, the desolate psychological landscape, devoid of vegetation and animation, that results when we lose touch with the images that feed our souls. In his poem Return, for example, Yannis Ritsos tells us, The left first, followed by the trees, people, and animals. lights of the village went out and the land became desert where newspapers and tumbleweeds swirled in the streets. Then, he says, a man came back . . . stuck his key in the ground . . . and cautiously, one by one, the returned (Ritsos, p. 27). Poets and artists are all too aware that their creativity depends on imagination. If they lose access to images, if the statues depart, then the work will stop. But what about attorneys, housewives, computer programmers, bus drivers, or nurses? I would venture to say that access to images and the imaginal process is equally important for them; it is important for us all. For when we lose this connection, especially to the sacred, our inner world becomes the barren wasteland described by Ritsos, which we, in less poetic language, call depersonalization, alienation, meaninglessness, and depression. Last December, I spent weekend in London. For all the obvious reasons and for many personal ones, Westminster Abbey was first on my list of places to see. Imagine my dismay when I entered the vestibule of the church, and found myself in what felt like an amusement park, crowded tourist attraction, complete with chattering people, popping flashbulbs, loudspeaker announcements, crude placards, and vendors hawking their wares. All that was missing was the popcorn. I meandered down the aisles and into the naves, circling the tombs and pondering their inscriptions, some dating back to the 14th century. I was surrounded by history at its most powerful. Buried here were all the people I had studied as child growing up in India, all the figures that had so stirred my imagination. …

A Plague on Both Your Houses

In response to Eugene Goodheart’s essay “Neo-Darwinism and Religion”, this essay criticizes both sides of the debate for their posing of false dichotomies. Atheist neodarwinists are illogical in arguing that the necessary chance emergence of physical constants that could produce a universe with intelligent life disproves the existence of God, since the same chance emergence would also necessarily produce a universe corresponding to traditional definitions of God. Religious anti-evolutionists are wrong in rejecting evolutionary accounts of the emergence of human religious instincts, since that emergence is a strong argument for the reality of what those instincts seem designed to register. Finally, Goodheart, as a humanities scholar, is somewhat blind to the distinguished history of writers, artists and scholars who found the highest spiritual inspiration in natural science.

Protagoras and Instrumentality of Religion

Protagoras et l'instrumentalisation de la religion. Protagoras exprime un agnosticisme en matière religieuse. Si les dieux existent, il faut considérer que leur nature est si différente de la nature humaine que les humains ne sont pas capables d'y accéder. Toutefois, Protagoras reconnaît le fait que l'instinct religieux est primaire chez les humains et peut être envisagé en fonction de l'ordre d'apparition d'autres manifestations de sagesse : après le culte aux dieux, les humains ont développé le langage, la construction de maisons, la fabrication de vêtements, et la production d'aliments. Les premiers actes de sagesse chez les humains leur sont spécifiques : religion et langage. Protagoras reconnaît donc que l'homme est un être et exprime en même temps son désintérêt pour la discussion théologique. Protagoras comprend la religion en tant que pratique sociale et comme outil dans les mains des dirigeants. Le Sophiste certifie que les citoyens adhèrent à cette situation et considère que le système est meilleur que tout ce qu'ils pourraient proposer d'autre par eux-mêmes.

The otherworld and the here and now: An introduction to religious themes in Chris Arthur's essays

This article examines religious themes in the work of Irish essayist Chris Arthur. Robert Welch's analysis of the religious instinct, which he sees as a continuous awareness of the otherworld that acts to sharpen our sense of the here and now, is used to bring a key feature of Arthur's writing into focus. Underlying the article is the view that if religious studies wishes to avoid confining its attention to simplistic abstractions that have little do with actual forms of contemporary religious expression, it must be open to the existence of religiousness outside the formal confines of a few particular faiths. In exploring such religiousness it needs to deploy a variety of interpretative strategies rather than rely on any single mode of procedure.