Religious Rules Research Articles

“Being So Caught up”: Exploring Religious Projection and Ethical Appeal in Leda and the Swan

This paper explores the religious projection and ethical appeal in the art and literature of Leda and the Swan created from ancient times to the contemporary era, so as to make a comparative review and reading on it, providing religious reflection and ethical enlightenment to today’s society. From ancient Greek vase paintings to contemporary English poems, the investigation shows that the story of Leda and the Swan has been continuously rewritten and revalued by history, religion and social ethics. The interaction between Leda and the swan goes from divinity to humanity, increasingly out of the cage of eroticism, symbolizing the process of transforming into a secularized life. Besides, Leda, as a representative victim of traditional patriarchy and religious persecution, goes from bondage to liberation, signaling the awakening of feminine consciousness and the gradual collapse of patriarchy; while the swan, an incarnation of power and desire under patriarchy, becomes an object of condemnation. However, as for who is the victim and who should be condemned, there are different religious and ethical standards in different historical periods, which reflects the development and evolution of religious rules and ethical orders in the historical process. By highlighting the Trojan War or woman’s sufferings, Leda and the Swan, in fact, reveals that the tragedy results from the uncontrollable animal factor and free will, and that women should face their ethical or religious identities to make correct choices.

A Holistic Assessment of Organ Transplantation Activities, Scientific Productivity on Brain Death in Islamic Countries, and Comparison of the Outcomes with the United Nations Development Statistics

About one-fourth of the world population belongs to the religion of Islam, and a significant number of people in the Muslim society, including health professionals, are dedicated themselves to the holy book Qur'an but unclear about the religious teachings on organ donation and transplantation. These people are dependent on religious rulings declared by ecclesiastical authorities (scholars and imams). In this study, we aimed to question the attitude of Islamic nations on organ donation and transplantation. Secondly, we endeavored to investigate how the Islamic perspective on these issues influences scientific productivity about the subject of brain death, which is undeviatingly related to organ transplantation. The term "brain death" was searched in Thomson Reuters, Web of Science search engine, only including Muslim countries. All of the data obtained were subjected to bibliometric analysis. We also compared the transplantation statistics of Global Observatory on Donation and Transplantation Organization with the development statistics of the United Nations (UN). The two leading Muslim countries in terms of scientific productivity about brain death are Turkey and Iran. Transplantation proceedings is the leading scientific journal on this subject. These two countries have outperformed other Islamic countries in terms of organ donation and transplantation statistics. We also revealed that the human development index and education index of the UN have a positive correlation with the number of deceased transplantation, which is directly related to the number of brain-death-diagnosed cases (r 0.696, p < 0.05 and r 0.771, p < 0.05, respectively). Additionally, we found a positive correlation between expenditure on research and development data of the UN with the number of total transplantations performed and the number of scientific articles on brain death (r 0.889, p 0.01 and r 0.634, p < 0.05, respectively). There is not a consensus about brain death and organ transplantation in Islamic nations, and the majority of these countries have various hindrances about organ donation and transplantation. The legal authorities, health professionals, religious rulers, and media should spend every effort to educate the people on organ donation and transplantation. And, policymakers of Islamic nations should allocate extra funds for education and scientific activities to break down negative views on organ donation and transplantation.

Separating Politics from Institutional Religion

Nowadays, more than three centuries after John Locke’s affirmation of the separation between state and church, confessional systems of government are still widespread and, even in secular liberal democracies, politics and religion often intermingle. As a result, some ecclesiastical institutions play a significant role in political affairs, while minority groups and individuals having alternative worldviews, values, and lifestyles are frequently discriminated against. Locke’s theory of religious toleration undeniably has some shortcomings, such as the exclusion of Roman Catholics and atheists from toleration and an emphasis on organized religion in A Letter Concerning Toleration (1689). However, Locke’s theory of toleration, which presents a Christian’s defense of the civil rights of those who have different religious opinions, still provides powerful arguments for the oft-neglected separation of politics from institutional religion, thereby urging us to leave theological dogmas and ecclesiastical authorities out of political life.

Qozikhona and religious rule in khiva khanate in the beginning of xix-xx centuries

Khiva Khanate is one of the important states in the history of Uzbek statehood. The political life of the Khiva Khanate, the order of its administrative management, the rank, career and positions in practice, the functions of its owners can become an important scientific research object. These problems were studied by scientists and researchers in different periods. But there are a lot of puzzles and problems in this direction.This article examines the system of qozikhona and religious Management in the Khiva Khanate at the beginning of the XIX - XX centuries, which directly affects the political processes of the Khiva Khanate.It provides a close support in enlightening the political, economic, social and cultural life of Khiva Khanate, religious and local government system.

Study and analysis of the functions of al-Urf in understanding and inferring the religious rules

Religious rules in Shiite jurisprudence are inferred from the four sources of the Qur'an, Sunnah, reason and consensus. But, in addition to these sources, some foundations such as common law (al-urf) are also mentioned. Referring to common law is widely used in the words of jurists. Based on it, the question arises here: what are the roles of common law and Irtikazat in common law in understanding and inferring the religious rules? This article seeks to answer this question and tries to study and analyze the functions of common law in understanding and inferring the religious rules. The research hypothesis is that common law and Irtikazat in common law are used in understanding the words of religious arguments, subjecting and de-subjecting of common law for the religious documents, proving or denying some rights and other issues that are used by jurists and lawyers in the process of inferencing. One of the findings of the present study is that most scholars of the Islamic jurisprudence and law have not distinguished between these two foundations. But, it is more correct that common law is considered from the category of objective matter in the practical life of people, while Irtikazat in common law are from the category of subjective matter.

Human rights in Muslim law: current issues

The article is devoted to the study of the peculiarities of the legal system of Muslim countries. The author analyzes the essence of the concept of human rights and freedoms in Muslim law, as well as comparative characteristics with the Western legal system. The general principles of law in the Muslim system, due to the peculiarities of its historical formation, establish the criteria of conformity of positive law to the values of a particular society, limiting the action of a law to generally accepted moral criteria. It is noted that certain aspects of Sharia have different meanings for followers of Islam and those who do not adhere to this faith. In a ratio religious and secular rules of conduct operate differently. The author points out that in the theory of Muslim law, all people are equal regardless of their social background, skin color or language. It also speaks of the equality of all before the law and the court, but in practice a completely different situation arises. The article analyzes the disrespect for women's rights and the fact that women are essentially unprotected in Islam. It is noted that human rights, which should be universal in nature, were neglected by delegates to the 1993 UN Human Rights Conference in Vienna. In view of this, Islamic society is faced with the question: either Islam and Sharia, or democracy and human rights. At the same time, no explanation was given as to why one should be chosen over the other. The author proposes to gradually incorporate Muslim law into the law of Western countries, but only with respect for the national and cultural peculiarities of the East. It also highlights the importance of developing categories of human rights in the Muslim legal system, taking into account the standards of the Western concept of human rights and conducting a detailed study of Islamic law, rather than simply adding Western notions of natural human rights to Muslim law.

Navigating the Contours of Ethical Research in Higher Education: An African Perspective

This study explores the plethora of challenges encountered in ensuring that research conducted in higher education institutions (HEIs) in Africa is ethical and morally unobjectionable. The study reflects on the roles and accountabilities of various stakeholders in contributing to the various challenges, either directly or indirectly. Data were collected using a narrative review of literature. Several challenges militate against the conduct of ethically sound research. The challenges can be categorised at two levels: the individual level and the system level. They include but are not limited to the lack of ethical awareness among emerging researchers, researchers not embracing ethics as their full responsibility, and the prevalence of a wide knowledge gap between researchers and participants. On the part of HEIs, challenges such as the lack of functional ethics committees, institutions’ failure to improve ethical literacy among emerging researchers, and a lack of mechanisms to monitor researchers’ conducts during the course of studies, particularly in empirical research, have been identified. A focus on the wider African research space illuminates such challenges as language barriers, diverging cultural and religious practices, rules and regulations of the land, and lower literacy levels in some parts of the continent. To mitigate these challenges, we recommend that HEIs should prioritise the conduct of ethical research through increased funding, through the institution of monitoring mechanisms, and through ensuring that highly and appropriately qualified personnel are constitutive of ethics committees to ensure best practice.

Knowledge, attitudes, and perception patterns of contraception methods: Cross-sectional study among Saudi males.

Purpose:The aim of this study is to assess the knowledge, attitude, and perception pattern of contraception and family planning among males in Saudi Arabia.Methods:A cross-sectional study was conducted using a self-administered questionnaire. Study sample were Saudi males who presented to the urology clinics in one tertiary center. Beside demographic data, we evaluate the responders’ knowledge about types of contraceptive methods, usage of one or more methods, reasons for using contraceptives, knowledge of contraception complications, awareness of religious opinion on contraception, the ideal number of children, and birth interval between them. Statistical analysis was performed using the Chi-square and Fisher's exact tests. A value of P < 0.05 was considered statistically significant.Results:Two hundred and forty-three subjects filled the questioner. The participants’ mean age was 42.7 years (range, 19–81); 227 (93.4%) were married. The majority of the participants were aware of the concept of contraception (79%). However, only 54% of the cohort reported using at least one type of contraception. A high percentage of the participants wanted a limited number of children with longer birth intervals. Many factors are responsible for increasing awareness and practice of contraception, additionally; there is limited knowledge and practice regarding male contraception, particularly vasectomy. Withdrawal technique and oral contraceptive pills for females were the most commonly used contraceptive methods for Saudi family planning. The most common reason for using birth control methods was having a lot of children. More than two-thirds of males believed that birth control methods are not prohibited by Islamic law.Conclusions:Younger age, shorter duration of marriage, governmental employee, less number of children, higher education degree, and higher monthly income had higher impact on contraception awareness and utilization. Couples still prefer noninvasive methods for contraception. Despite the relatively low use of contraceptive methods, particularly the male methods, the majority of the participants know about contraception. Efforts to advocate and promote the effective use of reproductive and sexual health services among newly married couples are warranted.

Assessment of the Quality of Life in Patients with Epilepsy in the Populous Region of Baku

An article establishes assessment of quality of life, severity of seizures and emotional condition 117 patients with epilepsy, over the age of 18 (35.13±1.19) with different form epilepsy what started from 0 to 69 years (14.22±1.26) in the Machtagа village. How showed analyzes of the survey results, the patients sub clinic 62 (52.9%) and clinic 29 (24.8%) pronounced measure depression and anxiety from scale Ziqmond and high measure severity of seizures from national hospital seizure severity scale (NHS3) (20-27 scores bу 54 (46.1%), (3-9 scores by 40 (34.2%) patients, adversely affecting to their quality of life, assessment by questionnaire «QOLIE-10» (27.1±0.3). Social status research revealed a high patients unemployment rate (82 (70.1%) p=0.911). Between 70 (59.8%) disability patients most had secondary group (р=0.938). The number of lower secondary education and uneducated patient prevailed among native (28 (36.8%)/7 (9.2%)) and nonnative (11 (26.8%)/4 (9.8%)) village population (р=0.547). In population research 65 (55.6%) patients were married, 52 (44.4%) patients were alone (р=0.386). During the study it was revealed influence of ethnocultural characteristics patients to measure quality of life. A form of expression of religious beliefs, which, in the form of a clear implementation of the established religious rules, had a positive effect on the quality of life of patients from the hunhar and kechan mehelle, and mysticism in relation to religion, a form of upbringing in a family without encouraging intellectual development, and even prohibitions on obtaining an education, contributed to the formation passive personality with disabilities among patients from seidler mehelle, which affected their QOL negatively.

Religious Moderatism versus Conservatism in Indonesia: Controversy of ‘Islam Nusantara’ during Joko Widodo’s Administration

The current trend of social and political fracture among Indonesian people has permeated many aspects of life, including religious domain. While moderate Muslims are still majority, the voice of conservative and also element of radical Muslim groups has shown a great militancy in campaigning for their agenda. Rivalry among those groups in the public discourse is unavoidable. This study examines the contested idea of ‘Islam Nusantara’ in the effort to campaign for moderate and friendly Islam in the early of Joko Widodo’s administration. Since conservative and radical factions have rejected the idea of Pancasila state, accusing of other Muslims of being kafir (apostasy) and the spirit to eliminate local cultures, their counterparts use different agenda and approach. The moderate Muslims use the concept of Islam Nusantara to campaign for the concept of Islam and nationalism, respect for diversity and cultural approaches. This study reveals the different point of view of Muslim groups regarding the concept and practice of Islam Nusantara which has become a controversy since the Nahdlatul Ulama (NU) used it as the main theme in the 33rd congress. Although ‘Islam Nusantara’ is not a new term in the discourse of Indonesian Islam, the contestation and consensus have produced a new fragmentation of religious opinions among Indonesian Muslims. This research aims to explore the sociology of knowledge among Indonesian Muslims whose inclination has been devided into two big streams of moderate and conservative wing.

القواعد المقاصدیة فیما تعادل من المصالح الدنیویة والأخرویة

ملخص البحث: موازنة الإسلام بين الدنيا والآخرة دليل کماله واعتداله، ودليل شموله جميع المصالح العاجلة والآجلة، ومن أدلة ذلک التوازي بين الحياة الدنيا والأخرى، ما قصده الشارع من التساوي بينهما في بعض المعاني المقاصدية الکبرى، تناولتها هذه الدراسة بعنوان: (‏القواعد المقاصدية فيما تعادل من المصالح الدنيوية والأخروية)، وفي دراسة هذا التعادل والتماثل دلالة قطعية على بطلان تصور مجيء الشريعة لمجرد المصالح الأخروية، أو تصور أن کمال التعبد والامتثال في التجافي المطلق عن مصالح الدنيا في جميع الأحوال، فضلا عن الغفلة عن معنى العبودية حال قيام المکلف بالمصالح الدنيوية، وأفادت أن الاعتدال والوسطية في تناول جميع المصالح من غير تفريط أو رهبانية، وبهذا تتجلى المشکلة البحثية في هذه الدراسة العلمية، وأهمية الدراسة في تناولها معنى التعادل أحد المعاني المقاصدية الکلية، وفي دراسة هذه المساواة والمعادلة بين المصالح العاجلة والآجلة إبراز لمعاني الوسطية، وفي تضمنها الدعوة إلى المسارعة في تحقيق المصالح الدنيوية المعتبرة؛ لکونها لا تخرج عن الأحکام الدينية، وهدف الدراسة: بيان مفهوم القاعدة المقاصدية ومعنى تعادل المصالح الدنيوية والأخروية، واستقراء المصالح الدنيوية المتعادلة مع المصالح الأخروية، وصياغتها في قواعد مقاصدية کلية، تعبر عنها وتبين مدلولها، بمنهج استقرائي تحليلي، من خلال إجراءات منهجية، يتم فيها استقراء المعاني المقاصدية التي تعادلت فيها المصالح الدنيوية والأخروية، والتعبير عنه بقاعدة مقاصدية کبرى، يتم فيها تعريف موضوعها، وإثباتها بالأدلة والأمثلة الإجمالية والتفصيلية، وبناء القواعد المقاصدية الفرعية عليها. وأهم نتائج الدراسة أن جميع الأحکام التکليفية لا تخلو من مصلحة، وأن تعادل المصالح الدنيوية والأخروية في بعض المعاني لا يتعارض مع أولوية المصالح الأخروية عند التزاحم، وأن تقسيم الأحکام الفقهية إلى عبادات ومعاملات، من باب تقسيم الصفات وتنوعها، وأن مصالح الدارين متعادلة في مقصد التعبد، والإخلاص، والاتباع، والتشريک في النية، وأن معرفة القواعد المقاصدية المتعادلة له کبير الأثر في فهم النصوص، واستنباط الأحکام التي تتجاذبها دلائل متقاربة وقرائن متشابهة. Abstract The balance of Islam between the world and the everlasting is an evidence of its perfection and moderation and also its inclusiveness for all worldly and eternal interests. One of the evidences of this balance is the intended meaning stated by the legislator (Allah The Almighty) about the equality between the two worlds in some whole meanings of maqasid. The study of this balance and equality is a definitive indication to the invalidity of assuming that the emergence of Sharia was merely for the eternal interests or assuming that the perfection of worship and obedience in absolute abandonment for the worldly interests in all cases, as well as neglecting the core meaning of worshipping when doing the worldly interests by the mankind. The study found that the moderation is associated with all interests without excess or negligence. Therefore, the problem of the study has been stemmed and its importance lies in dealing with the equality as one of the overall Maqasid meanings. Through studying the equality and balance between the worldly and everlasting interests, the meanings of moderation have been highlighted and its call to accelerate the realization of respected worldly interests as they are compliant with the religious rulings. This study aimed to clarify the concept of the Maqasid rule and the meaning of equality between the worldly and eternal interests, and extrapolate the worldly interests that are equal to the eternal interests, and write them in holistic maqasid rules with clear explanations and meanings, using an inductive analytical approach and systematic procedures for deducing the maqasid meanings in which the worldly and eternal interests are equal in a holistic definition in a general maqasid rule with general and detailed evidences and examples and thus developing the partial maqasid rules. The study revealed that all binding rulings are not devoid of interest, and that the equality between the worldly and eternal interests in some meanings is consistent with the priority of the eternal interests when conflicting, and the classification of jurisprudential rulings into worship and transactions is a matter of dividing and diversifying attributes. The interests of the two worlds are equal in the purpose of worship and sincerity, obedience and overlapping of faith. The study also showed that the awareness of the equal Maqasid rules has a great impact on understanding of the provisions and rulings debated by comparable and converging evidences.

AKIBAT HUKUM DAN DAMPAK PSIKOLOGIS PERKAWINAN SIRI BAGI PEREMPUAN DAN ANAK-ANAKNYA

Marriage is the gate of life that is usually passed by mankind in carrying out life as husband and wife. That Allah SWT. create something with pairs, male and female, male and female animals, day and night, and so on. The practice of siri marriage is still a lot to this day. In fact, unregistered marriage has a very detrimental impact on women and their children. A siri marriage or what is known by various other terms such as 'married under the hands', 'kawin siri' or 'nikah siri', is a marriage that is carried out based on religious rules or customs and is not registered at the office of a marriage registrar (KUA for those who are Muslims, Civil Registry Office for non-Muslims). Even though it is legal according to religion, marriage under the hand has no legal protection. So that it has legal consequences both legally and positively in Indonesia and has a psychological impact on several parties, especially women / wives and their children.

THE INFLUENCE OF PROFESSIONAL ZAKAT LITERACY ON THE IMPLEMENTATION OF PROFESSIONAL ZAKAT ON MEMBERS OF THE REGIONAL PEOPLE'S REPRESENTATIVE COUNCIL OF BANGKA BELITUNG PROVINCE

The type of work of a modern society that is oriented towards the service sector affects the agreement of religious experts regarding the provisions of a religious rule, namely zakat which is known as professional zakat. Literacy in professional zakat prioritizes aspects of knowledge and understanding of muzakki related to its influence on a new prevailing social practice, namely professional zakat using the study of religious sociology in Emile Durkheim's perspective. The purpose of this study was to determine the most dominant variable in influencing the implementation of professional zakat on members of the DPRD Province of Bangka Belitung Islands. The method used in this research is a combination method. The results of this study indicate that the two variables significantly influence the implementation of zakat on profession, but the variable understanding of zakat on profession is more dominant in influencing the level of zakat implementation in profession than the variable for understanding professional zakat. The results of the coefficient of determination analysis showed that the R square value was 0.236. This means that the two variables affect the implementation of professional zakat by 23.6%.&#x0D; Keywords: Literacy, Professional Zakat, Social Practice

PROBLEMATIKA BAYI TABUNG

As technology gets more advanced the more Islamic law is in need to regulate it. The use of technology must be in accordance with the provisions of Sharia, or at least not contrary to it, as such in the issue of In Vitro Fertilization (IVF) and related matters. Furthermore, technological advances are used by people to facilitate and help them live dignified lives. This research concludes that the use of technology, especially in the field of health, must pay attention to religious rules, morals, manners in general, and should not degenerate human dignity. The utilization of IVF technology is required only by people who are scientifically and religiously trusted. In its implementation and development, it needs to be closely monitored by the government, religious organizations, especially the Indonesian Ulema Council (MUI), academicians, and the general public. There are several problems arising from IVF, such as first, an IVF after a divorce, which in this case Islamic Scholars agreed to state the process as haram (forbidden). Second, freezing embryo, sperm, or ovum, in this case, some Islamic Scholars permit it under the condition that there is a real benefit that can be derived from it and it should be devoid from any misuse. Third, related to the act of destroying the remaining embryo, in this case, it must be tried so that there is no remaining embryo in the process. Even if there is, it can be stored or left to die naturally.

Religiosity of the urban community in Kazakhstan

Religious values as the most important component of the worldview can significantly affect various aspects of human life - from everyday practices to political preferences. The analysis of changes in religiosity shows that in the post-Soviet space, there is a clear tendency of the transition from atheistic attitudes to the religious revival. In the contemporary Kazakhstan society, a complex model of religious identity develops - it combines ideals and norms of religious consciousness with ideas of spirituality and national revival, but the confession values can often only be of an external, declarative nature. According to different studies, in Kazakhstan, the share of believers following religious practices increases. The question is whether people really observe religious rites and traditions and follow religious regulations. The article summarizes the results of the study conducted by the Center for the Study of Public Opinion to assess the religiosity of the Almaty urban community. The survey showed that the share of people who identify themselves as a part of some confession is significant; however, this is not a direct indicator of the increase in the number of true believers seeking to actively follow all religious rules and practices. The article presents the data on the activity of respondents in religious practices, their knowledge and understanding of some religious postulates. The study showed that the religious renaissance among the youth can be accompanied by undeveloped religious consciousness and insufficient religious knowledge, which provides grounds for the dissemination of pseudo-religious ideas including the extremist ones.

Implementing Islamic law to protect the environment: insights from Singapore, Malaysia, and Indonesia

Religious codes possess social control effects that can potentially change the behaviour of their adherents towards becoming pro-environment. In the case of Islam, Muslim-majority states since the time of the Prophet Muhammad have implemented Islamic environmental law to this effect. Unfortunately, accounts of its implementation today in the legal literature are scant, thereby requiring fresh insights that consider changes in the application of Islamic law in modern states. Generally, this article observes that the implementation of Islamic environmental law today takes two forms: first, implementation through constitutions; and, second, implementation through non-binding religio-legal instruments. Focusing on the second form, application in Singapore, Malaysia, and Indonesia is analysed and evaluated. In these three Southeast Asian states non-binding religious rulings (fatwa) and mosque sermons (khutbah) have been used to implement Islamic environmental law. There are two key factors which contribute to ensuring that these non-binding instruments achieve their social control objectives: first, local legal and political contexts shaped by religion-state relations that help their implementation and legitimation; and, second, the pursuit of post-fatwa/khutbah follow-up action by religious authorities to put Islamic environmental law into actual practice.

Investigating the Relationship between Parents’ Religious Commitment and Practical Commitment to Islamic Beliefs in Sixth Grade Female Students in Eghlid City

The aim of this study was to investigate the relationship between parents’ religious commitment and practical commitment to Islamic beliefs in sixth grade elementary school girls in Eghlid. This study was a descriptive-correlation study. The statistical population of this study includes all sixth grade elementary school girls in Eghlid city in the year 2015-2016 that 150 students and their parents were selected as a sample by simple random sampling method. To collect data, the Practical Commitment to Islamic Beliefs Questionnaire was used. The results of this study showed that there is a statistically significant positive relationship between mothers’ religious adherence with practical commitment to prayer and fasting in sixth grade elementary school girls in Eghlid. Islam pays great attention to the choice of the mother, because she is the first teacher who trains righteous people and delivers them to society. And he is the only one who can elevate great men with his thoughts and train high-ranking mystics. The next finding in this study is the religious adherence and religious ambivalence of mothers with practical adherence to other Shari’a rules and practical adherence to Islamic beliefs there is no statistically significant relationship between the sixth grade girls of Eghlid city. There is no statistically significant relationship between mothers’ religious adherence to practical adherence to other Shari’a rules and practical adherence to Islamic beliefs. This is because belief is an internal issue and each person should develop this commitment and belief in her, but the implementation of the rules is learning and teaching the child by watching the parents and a positive educational model. The results also showed that the religious ambivalence of fathers with practical commitment to fasting, adherence to other religious rules and practical commitment to Islamic beliefs in the sixth grade girls of Eghlid city has no statistically significant relationship. Meanwhile, fathers’ religious adherence to adherence to other religious rules and practical adherence to Islamic beliefs has a statistically significant positive relationship in the sixth grade girls of Eghlid.

Religious dietary rules and their potential nutritional and health consequences.

The vast majority of the world population declares affiliation to a religion, predominantly Christianity and Islam. Many religions have special dietary rules, which may be more or less strictly adhered to. Religious food rules were collected from holy books and religious websites as well as their translation into dietary practices. The literature was searched for potential associations between these rules and potential nutritional consequences. Jewish, Islamic and Indian religions support prolonged breastfeeding. Religious avoidance of alcohol is probably beneficial to health. When strictly applied, a few rules may lead to nutritional inadequacies, mainly in populations living in unfavourable socio-economic or environmental conditions. In Jewish and Muslim observants, animal slaughtering procedures may increase the risk of iron deficiency. Jews may be at risk of excess sodium intake related to home-prepared foods. A vegan diet, as observed by some believers, often by drifting from original precepts, or by some Hindus or Buddhists, may result in vitamin B12, calcium, iron, zinc, selenium and n-3 fatty acids deficiencies. When implemented in accordance with the rules, most religious food precepts are not detrimental to health, as suggested by the fact that they have more or less been followed for millennia. Nevertheless, some practices may lead to nutritional inadequacies, such as iron, calcium, vitamin D and vitamin B12 deficiencies. Patients with low socio-economic status, children and women of childbearing age are of particular risk of such deficiencies. Being aware of them should help health professionals to take an individualized approach to decide whether to supplement or not.

Analisis Prilaku Konsumen, Produsen dan Pasar dalam Ekonomi Islam

Abstract. Islamic economics is a science that studies human economic behavior whose behavior is regulated based on Islamic religious rules. As Muslims, it is necessary to follow economic behavior which is regulated by Islam. As has been explained in the Al-Quran or hadith about how Muslims should behave as producers, consumers, and as owners of capital. Consumer behavior is part of marketing management that deals with humans as target markets. The behavior of consumers with one another is not the same and changes every time, so consumer behavior in buying must be studied continuously, given the increasingly competitive market competition conditions. Therefore, the researcher wants to study the consumer behavior of staple and non-staple goods, namely for the staple goods of rice and sugar and for non-staple ground coffee and canned milk

SOCIAL MEDIA AND RELIGIOUS IDENTITY CHANGE AMONG MUSLIM ARAB WOMEN IN ISRAEL

This study investigates the interface between increased religiousity among Muslim Arab women in Israel, and their social media use. To understand their use of social media as part of a profound change in social identity, fifteen semi-structured interviews were conducted with Muslim women aged 19-26 who are, or have been, social media users, who live in Israel, and who have become significantly more religious than they had previously been. The findings show two different logics of social media use in times of religious identity change. The first includes reconstructing social media ties to be an alternative, supportive environment, while the second relates to decision making based on the religious rules newly adopted by respondents. Two main social practices were related to the second kind of social media use: managing (and often removing) ties with male users, which raised profound personal dilemmas, and removing digital traces by deleting past posts and photos. Such decisions were made to obey religious rules rather than to gratify personal needs. Social media accompany and assist in the identity change, starting from its very beginnings, and throughout the process. While previous research shows that SNS tie management is an essential part of our identity, our findings show the religious identity of women to be a distinct case where religious rules guide behaviour and decision making. The very fact that these acts and dilemmas are visible to us is a result of paying special attention to identities in flux.