Religious Obligation Research Articles

Call for Change Enhancement Upper Egyptian Females' Knowledge Regarding Effect of Female Genital Mutilation

Background: Female genital mutilation/cutting has complicated social and cultural foundations that outweigh the requirements and ideas of individuals. FGM/C is seen as a normal part of female socialization in societies that practice it. The reasons for continuing FGM/C in these societies include religious obligations, beauty in the form of smooth and small genitalia, delighting future families and sexual partners, having social significance, and being accepted for marriage. Aim: the study was conducted to assess Upper Egyptian females' knowledge about FGM/C. Subject & Methods: A descriptive cross-sectional study was used. The study population consisted of 2837 females in family health centers (FHCs) in different sitting at Beni-Suef. Α Structured Interviewing Questionnaire sheet was used to collect data. Results: The mean age of the studied participants was 22.6±5, 77.2% knew that FGM/C has other names, 76.9% of females knew that FGM/C practice is illegal and 79.1% knew that the government makes an effort to reduce FGM/C practice. Most (87.3%) of participant females knew that FGM/C complications and health problems. Concerning immediate health consequences, 59.5% mentioned bleeding, 49.2% and 16.1% mentioned severe pain and psychological trauma, respectively. As regards, long-term health consequences, 48.8% and 51.9% of females mentioned psychiatric consequences and sexual consequences, respectively, while almost all did not know that labor problems are among the long-term consequences of FGM/C. Conclusion: Most females did not know that FGM/C has more than one type and almost all did not know that FGM/C has four types. Most of females knew that FGM/C practice is illegal and knew that the government makes an effort to reduce FGM/C practice. Most of participant females knew that FGM/C causes complications and health problems. Recommendations: Development of an educational programs and brochures for mothers about FGM is required to increase their awareness.

Shaping the Dialogue in the Talmudic Story of an Anonymous Woman’s Arguments for Bearing Children versus the Legal Halakhic Law and the Context of the Story

This article explores a story taken from the Talmud Bavli (Yevamot 65b) which describes a dialogue between the arguments raised by an anonymous woman and a rabbinical judge, R. Ammi, with regard to her demand for a divorce and for receipt of the payment for her prenuptial agreement. The article examines aspects relating to the design of the Talmudic story, which belongs to the genre of halakhic stories containing an argument, the law, and its explanation, i.e., elements that are not always explicitly stated in the Talmudic text. The article also examines the point of encounter between the pleas of the anonymous woman who sought a divorce from her husband alleged that he was infertile and that she wished to have a child, versus the strict customary legal halakhic law that exempted her from the religious obligation to procreate and therefore did not protect her rights. In addition, the article provides the context of the woman’s pleas in court and the attitudes of the judge towards the woman, as evident in two contradictory rulings with regard to the anonymous woman. Finally, the character of the anonymous woman, as reflected in the story, is described. This article joins a gradually developing trend in recent years within the study of the Talmud Bavli that addresses issues related to women’s status and gender discourse. Nevertheless, it is notable that different orientations emerged in the research with regard to gender issues from the mid-1990s onwards.

Religious Necropolitical Propaganda in Educational Materials for Children

Even though Turkey’s ruling party’s (Justice and Development Party, the AKP) nation-building and desired citizen creation policies have been studied, its use of necropolitical narratives and propaganda in education has not been investigated. This paper addresses this gap by examining how the Turkish state ruled by the AKP has propagated its religious necropolitical narrative through the national curriculum and Directorate of Religious Affairs (Diyanet) in school textbooks, and magazines and comic books for children. The paper shows that these texts and comics try to indoctrinate children into a religious cult of martyrdom in different ways by encouraging them to view tragic death and getting killed for the nation as a positive event. This paper argues that these propaganda efforts are part of a religious necropolitical indoctrination campaign that seeks to create a new Islamist and jihadist generation of lifelong supporters of the AKP, which portrays itself in the educational texts as the embodiment of Islam, the Muslim Turkish nation and even the global Muslim community (ummah). This new religious generation is expected to believe that dying for the Islamist populist authoritarian regime is the greatest honour a person can bring upon themselves. This paper contributes to the necropolitics literature by showing that not only adults but also children have been targeted by authoritarian rulers’ necropolitical propaganda attempts to create desired citizens who are ready to die for the regime, believing this is a religious obligation. Further research is needed to assess if and to what extent this propaganda has an impact on children.

Університет як платформа для дискусій на тему етичного аспекту творчості науковців

Creativity is very important for scientists, but, unfortunately, it rarely becomes a topic for discussion within the field of professional ethics of scientists, engineers, physicists, and other figures in science and technology. After all, creativity is often considered a prerogative of artists only, and in this aspect, the moral side of creativity is practically not discussed. The purpose of the article is to show the importance of the moral aspect of creativity and the role of the university in understanding this. General scientific methods were used in the article: analytical, comparative, and generalization. Common from a public perspective is to think about science and technology in terms of the pervasive and ubiquitous practical impact of scientific achievements: electrification, cars, airplanes, water supply, computers, etc. However, to assess the societal impact of science and technology we cannot neglect the moral importance of scientific knowledge itself and the personal commitments of scientists, engineers, and other science-oriented professionals. Personal commitments and ideals include humanitarian, environmental, religious, political, aesthetic, and family obligations. They also include voluntary commitments to adhere the professional standards, especially when these commitments are related to a person's broader value perspective. The university promotes not only the development of scientific creativity among students but also an opportunity to understand the moral problems of their professional activities and obtain possible solutions to these problems in professional and corporate ethics courses. Thus, the university helps students in their future activities as the first platform for discussions on the ethical aspect of researchers' work.

HALAL IN THE FOOD INDUSTRY AROUND THE GLOBE

The concept of Halal is well understood and practiced Muslims. Muslims are restricted to only consuming foods that are certified as Halal. However, today, the consumption of Halal food is no longer regarded only as a religious obligation for Muslims, but is also sought after by non-Muslim society due to the rising health concern as Halal foods are often classified as ones that have high quality from the perspectives of safety and hygiene. The fact that there are already 1.9 billion Muslims in the globe is indisputable proof that the halal food sector is promising for both Muslim and non-Muslim participants in the industry. Many Muslim-minority countries, such as New Zealand, Canada, the United Kingdom (UK), Australia, the United States of America (USA), India, and Argentina are also exporting Halal foods to foreign countries as they believe that this can generate substantial revenue for them. Nevertheless, low awareness of the concept of halal, uncertainties regarding the ingredients used in the products, and misleading information on a product’s packaging are a few of the challenges in the Halal food industry. In order to popularize the concept of Halal to more non-Muslims, the authority, plays a significant role in this scenario by providing public information related to the concept of Halal as well as taking more stern actions in combating the occurrence of Halal food frauds.

The Hijab Consumer Attitude toward Hijab Fashion Brand: A Case of the Developing Country

Hijabi women, a rapidly expanding market segment in the fashion business, are drawn to fashion companies in search of modern fashions while respecting their religious obligations. This study examined the degree to which hijabi women were content with the design calibre, how it reflected their social and self-identities, and the degree to which they were willing to pay greater costs for certain fashion names. To achieve this, Hijabi women (n=198) were given structured online surveys, and the data were analyzed using SmartPLS Software. The findings show that hijabistas' willingness to pay higher costs is significantly influenced by the trendy nature of the design and how it reflects their social identities, which prominently express their religious responsibilities and commitments. The study's findings have significant ramifications for the fashion industry's ability to handle opportunities in the growing market for hijabistas' products and to satisfy their needs as consumers of fashion.

REPEATED GIVING OF CASH WAQF: A CASE STUDY OF SABAH, MALAYSIA

This study examines repeated waqf contributions in Sabah State, Malaysia. Religious obligation, benevolence, and familiarity with and trust in the waqf institution are the variables that are expected to have a positive relationship with the repeated behaviour of giving waqf cash. These antecedents are drawn from previous empirical studies. A total of 200 respondents who have repeatedly contributed to cash waqf shared their opinions through a survey form distributed by using the "convenience sampling" method. The collected data were then tested employing variance-based structural equation modelling and the partial least squares path modelling method using SmartPLS 3.3 software. The results of the analysis show that all the variables, namely religious adherence, benevolence, familiarity with the waqf institution, and trust in the waqf institution significantly influence the behaviour of repeated cash waqf contributions. The study findings could be used by future researchers as a point of reference. In practice, waqf institutions could also benefit from the findings by better understanding their donors' wishes and preferences.

The Obligation of Establishment of Governance and Civilian-Non Theocratic Nature of Government in Islam

Governance is a religious obligation in Islam in order to maintain law and order, cater for the welfare of people, ensure justice and fair play and facilitate observance of religious duties, as religion could only be practised and practised well in an atmosphere of peace. By religious duties, we should not be mistaken for prayer, Islamic tax (charity), fasting, and pilgrimage alone as worship or devotional duties in Islam ramificates every aspect of a Muslim life. It includes and covers everything a Muslim could do to please his Lord-including good governance which is the hallmark of Islamic governance or political system. However, as important and as obligatory governance is to Islam, government is civilian – and not a theocratic- institution. Although, the Religion of Islam as well as the Holy Scripture, the Qur’an, which encapsulates or embodies its teachings, is Divine, yet their interpretations and implementations are human. This interpretation and implementation which forms the explanation/understanding (fiqh/fahm) of the law (shari’ah) are meant to guide Muslims in the proper understanding of their rights and duties not only to Allah but from and to their fellow human beings. Hence Islamic governance system is theo-communocentric rather than being just theocentric. Although, the basics remain unchanged, these interpretations are affected by the prevailing circumstances of a given time and clime, popularly referred to by scholars as fiqh waq’in. Thus, individuals are responsible for whatever interpretation and implementation they make of the law. Suffice to say therefore, that one of the reasons why governance is obligatory in Islam is, to maintain unity and universality of Islam and to ensure peaceful co-existence, albeit peaceful society where the practice of religion is encouraged and facilitated. This paper therefore, tries to examine why the establishment of governance is obligatory and why government is civilian and therefore theo-communocentric rather than being theocratic in Islam.

PENGARUH LOCUS OF CONTROL TERHADAP RELIGIUSITAS MAHASISWA IAIN PALU

This research is to determine the effect of locus of control on religiosity in students of IAIN Palu. Religiosity is related to the formation of prosocial behavior. Students can have a high level of religiosity if they have a higher religious attachment so that students can carry out their religious teachings and obligations obediently. Religiosity refers to the level of attachment of students to their religion. This study uses a quantitative approach to prove the causal relationship of the variables studied. This study aims to determine the relationship between X and Y variables, therefore this type of research is correlational. The results of this study indicate that locus of control has a significant effect on the religiosity of IAIN Palu students. The existence of students' beliefs to control life and be responsible for their own lives makes individuals with an internal locus of control able to carry out prosocial behavior.

عادة ماكاتي (Makkatte’) بسولاويسي الجنوبية: بين التعاليم الدينية والتقاليد المحلية

This research discusses about one of the customs or social traditions practiced by Muslim community in South Sulawesi. This tradition is called “Makkatte”. It is said that this tradition stems from the teachings of Islam, which includes a ceremony of female circumcision. It is well known that female circumcision has become subject for public debate and discussion in our present era, after the classical Muslim jurists agreed on its legitimacy, despite of their differences in its ruling, whether such a practice is considered a religious obligation or Sunnah. This research aims to define the Makkatte tradition and its status in the South Sulawesi community, in addition to its rule in the Islamic jurisprudence. This research adopts the descriptive and analytical method that allows researcher to obtain information, documents and folk narratives. This research also used field work method by making interviews with relevant sources and distributing questionnaires in 16 regions in South Sulawesi. One of the most important findings from this research is that Makkatte is a ceremony that includes ablution, pronouncement of shahada, reciting some verses of the Qur’an, and female circumcision. In its ritual process, Makkatte is most often performed by a person known as Sanro, which means midwife according to the Bugis language in Sulawesi. The majority of the Muslim community in South Sulawesi agreed that the tradition of Makkatte is an obligation on every female, as it includes shahada and circumcision. This study also affirms that the additional customary ceremonies to Makkatte does not affect the fact that it is in compliance with God Almighty's command to circumcise females.

The nature of obligation in the views of J. St. Mill and J. Austin

The article is devoted to the analysis of the nature of obligations in the light of the views of certain thinkers of utilitarianism and positivism, namely: J.St. Mill and J. Austin. The author emphasizes that the utilitarian vision of J.St. Mill, first of all, connects obligation not so much with the desire to maximize good in society, but with minimizing harm from the actions of individuals. The obligation is characterized by compulsion to certain socially useful actions, for failure of which the individual may be held liable. At the same time, he is obliged to refrain from everything that harms others. Therefore, an obligation is what can be demanded from a person. According to the thinker, the sphere of moral obligations includes rules that determine exactly those obligations that society has approved for fulfillment. The criterion of the correctness of our actions is the extent to which they contribute to the achievement of happiness - the highest goal of human aspirations. The motives for fulfilling moral obligations are the so-called external and internal moral sanctions. According to J. St. Mill, justice involves not only the obligation to do right (and not to do wrong), but also the demand of certain persons regarding what they have a moral right to do.
 At the same time, the teaching of J. Austin (the so-called theory of orders) regulates a strict concept of obligations that permeates the entire legal system. The obligation is embodied in an order, implemented through the law, provided with a sanction. The sanction is a necessary element of the law, in its absence the binding effect of legal norms loses its force. The English scientist somewhat radicalizes the doctrine of obligations: the existence of rights is possible only due to the existence of obligations. The fulfillment of a obligation is the fulfillment of the will of a person (God, a sovereign or a private individual) who possesses power (supremacy). It should be noted that only in the context of religious obligations, which derive from divine laws, the scientist talks about the motivation of fulfilling obligations - the greatest happiness for all people. In the remaining cases, the implementation of the orders of superiors by inferiors is assumed to be uncompromising and does not take into account the will of the individual. Society becomes a community of people in which obligation reigns, thanks to which development and provision of good for all is possible.

Environmental sustainability and contemporary Islamic society: A Shariah perspective

This paper examines the relevance of Islamic environmental theology in contemporary Islamic society. Islamic law or Shariah gives a significant prominence to environmental care. The responsibility to care for the environment is set at individual and societal levels, as outlined in the primary sources of Shariah. In line with the industrial and vast economic development, the modern jurists have extended the moral and religious obligations to firms. Environment is an important element that supports the objective of Shariah or maqasid al-Shariah, which is to safeguard the interests of all beings. However, the current devastating state of the global environment, including those of Islam-majority and Islam- dominated countries, poses major challenges to the maqasid al-Shariah. Environmental degradation is threatening the dharuriyyah level of maqasid al-Shariah, or the basic necessities of human. In view of this devastating phenomenon, this paper highlights the relevance of Islamic legal maxim of harm prevention, and how it can provide an impetus to the global environmental sustainability in modifying human attitudes and actions pertaining to the environment. We conclude that progressive interpretations of Shariah by way of incorporating vast economic development and social changes are important to address new necessities of maqasid al-Shariah. While holding on to the principles of Shariah, religious rulings pertaining to environmental matters are to be aligned to the current changing needs and problems of the society.

Analysis of Rationalization through Restructuring of Islamic Finance based on the Ihsan Principle

Ihsan is the pursuit of excellence in worship and daily activities to achieve success and happiness so as to be rewarded with sweetness of faith and Paradise for doing something beyond what is required. A person who does not pursue ihsan is not considered as zalim (wrongful or unjust) or failing his religious obligations as long as he is just and fair. The main goal of Islamic banking institutions is to avoid all forms of zulm (injustice, cruelty, oppression, exploitation) in transactions and to distinguish Islamic transactions from conventional financial practices. In order to ensure quality and harmony, muamalat practice must be assessed and reviewed from the perspective of ihsan to gain the blessings and pleasure of Allah SWT. The purpose of this study is to analyze and evaluate the rationalization in restructuring Islamic financing from the perspective of ihsan to ensure the objectives and functions of Islamic financial institutions are achieved. This research is qualitative using the method of content analysis. The data were analyzed using descriptive and deductive methods. The results show that the recommendations from the Central Bank of Malaysia and rationalization of Islamic financing restructuring procedure fulfills the principle of ihsan in past implementation and during the Covid-19 pandemic crisis. Islamic banking institutions have been responsible and exercised forbearance by providing facilities and eliminating difficulties to assist customer dealings. Customers also have the responsibility to banks that have provided financing facilities and accommodated their financial affairs. Hence, this study can serve as a guide to all parties in applying the principle of ihsan to any action and practice to ensure a more meaningful life.

ISPAD Clinical Practice Consensus Guidelines 2022: Ramadan and other religious fasting by young people with diabetes.

ISPAD Clinical Practice Consensus Guidelines 2022: Ramadan and other religious fasting by young people with diabetes.

Kesadaran Halal Masyarakat terhadap Produk UMKM Makanan di Kota Bengkulu

Currently, MSME products continue to increase and are not optimistic in the food sector. MSME food products are not in the form of packaging but also there are only MSME business actors who provide food directly on the spot and the food ingredients come from meat. According to LPPOM MUI data, there are 318 MSME products recorded in Bengkulu Province. 162 is located in Bengkulu City. Along with the development of the halal lifestyle, people are more selective in choosing food by paying attention to the availability of halal labels in places to eat because not all MSME products are halal certified. For this reason, public awareness of halal is needed before consuming food, especially meat-based, this is related to animal slaughter. This study aims to find out whether the millennial generation understands what is meant by halal awareness and how the millennial generation's halal awareness of MSME Food products in Bengkulu City. The type of research used is descriptive qualitative with purposive sampling as the sample collection. The results of the study show that the millennial generation is aware of and understands the halal awareness of a religious obligation in carrying it out. The behavior or actions of the millennial generation are in line with the knowledge they have and their application in everyday life. Such as halal awareness to consume halal food and toys. Before consuming the millennial generation, first pay attention to the production process, packaging, raw materials or composition, cleanliness and safety and look for information on the availability of halal labels on the MSME products.

Transnational Giving and Evolving Religious, Ethnic and Political Formations in the Global South

Conceptualising giving as a broad category encompassing philanthropy, charity, humanitarian aid and gifts, this Special Issue brings together researchers whose ethnographic and theoretical work examine different forms of transnational giving in the historical and contemporary Global South. In this Issue we contend that the Global South should not be seen as a passive recipient of these transnational welfare-oriented giving but as the site where their full social and religious meanings and moral obligations are actively realised or constructed. Through nuanced ethnographic and multi-sited research across Asia, Africa, and North America, articles in this Issue explore how the transnational scale of operability attaches newer meanings to belonging even as it shapes the subjectivities of actors and communities (givers and receivers) partaking in this process. We explore how gifts travel spatially and histories of transnational giving have contributed to the framing of communal histories, cementing of global connections and the creation of relationships of dependency as well as forging of new transnational solidarities. Moreover, we investigate how transnational giving also inflects the relationship between citizens and the state and (re)shapes national political communities.

Key Factors, Drivers and Gatekeepers of Female Genital Mutilation in Ethiopia: A Meta-synthesis of National and Regional Studies

Female Genital Mutilation (FGM) is a harmful practice that consists of all procedures involving partial or total removal of the female external genitalia or other injuries to the female genital organs for non-medical reasons. This meta-synthesis aimed to identify and describe key factors, drivers, and gatekeepers of FGM practices in Ethiopia and was conducted using systematic searches in electronic databases (PubMed, PsycINFO, and Google Scholar) and grey literature published from 2012 to 2021. The main factors and drivers of FGM practices were cultural and traditional practices including marriageability and religious obligations. Other drivers were poor enforcement of laws against the practice including medicalization of FGM practice. The key gatekeepers included traditional birth attendants who were also mostly female circumcisers; mothers, grandmothers, and older women who were reported as major promoters, circumcisers, and key decision makers on the practice. Religious leaders and health workers also played pivotal role in the prevention of FGM as trusted source of information dissemination. It is therefore important that Programme and policy strategies to eliminate the practice are tailored to the local context, not only addressing these factors and drivers but involving the gatekeepers.

Factors influencing healthcare-seeking behaviour among Muslims from Southeast Asian countries (Indonesia and Malaysia) living in Japan: an exploratory qualitative study

ObjectivesTo identify factors influencing healthcare-seeking behaviours and to explore issues with healthcare experiences of Muslims from Southeast Asian countries (Indonesia and Malaysia) living in Japan.DesignQualitative study.SettingKansai area of Japan (Kyoto,...

Understanding Water Consumption in Qatar: Evidence From a Nationally Representative Survey

ABSTRACT This paper presents an analysis of a nationally representative (n = 1,002) telephone survey conducted in Qatar on habits, perceptions, and religious attitudes related to water use. Our empirical analysis yields three main findings. When asked whether religious obligation was a reason to save water, of respondents agreed with the statement, showing it to be an important stated motive for water conservation. However, we find no statistically significant relationship between stated attitudes towards water use and actual water consumption. Second, when asked to estimate their monthly water use, participants’ actual water consumption was similar to how they perceived it to be, on average, but different at the decile level. Third, certain household water usage characteristics are associated with significantly higher levels of water consumption. These include: nationality, education, number of adults in the residence, among others.

Religious Legitimacy in Realizing Harmony in Indonesia

This study aims to discuss religious harmony as a form of religious tolerance seen from the perspective of religions. The research methodology is qualitative, library research that uses a descriptive approach to explain religious harmony. The discussion of this research includes the notion of religious harmony, the principle of the trilogy of religious harmony, concepts, methods, guidelines and quality of religious harmony, the legal basis and objectives of religious harmony, the supporting and inhibiting factors for the occurrence of religious harmony and religious harmony from a spiritual perspective. This study concludes that religious harmony is a condition of interaction between individuals/groups in which various religious groups can live together without reducing the fundamental rights of each to carry out their religious obligations.