Review of Profiles of the Supernatural: Inquiries Into the Socio-Psychological Foundations of Religious Behavior.

1974 ◽  
Vol 15 (4) ◽  
pp. 396-397
Author(s):  
No authorship indicated
Keyword(s):  
Religious Behavior

POTRET PERILAKU RELIGIUS MAHASISWA UIN SAYARIF HIDAYATULLAH JAKARTA

Al-Risalah ◽  
2018 ◽  
Vol 8 (2) ◽  
pp. 126-148
Author(s):  
Ay Maryani
Keyword(s):  
Religious Behavior ◽  
Male And Female ◽  
Mean Values ◽  
Significance Level ◽  
Average Value ◽  
Environment Variable ◽  
Independent Variable ◽  
The Mean ◽  
Gender Factor ◽  
Level 2

This study describes the religious behavior of UIN Syarif Hidayatullah Jakarta students. The variables used are internal and external environment as independent variable and religious behavior as dependent variable. The internal environment variable consists of gender factor, (male and female). The external environmental variables comprise the faculty environment, the present resident and the place to grow. The present resident consist of dormitories, boarding houses and parents' homes and the place to grow consist of urban and rural environment. Religious behavior variables consist of habluminallah behavior and habluminannas behavior. Habluminallah's behavior measured by (1) knowledge of faith and worship, (2) attitudes toward faith and worship, and (3) practice of faith and worship. The habluminannas variable measured by (1) Islamic behavior for them self, like honest, discipline and good work / studyethics, trust and concern on legality, (2) Islamic behavior with others, like generous, cooperation, caring, respect to the people's rights and tolerance and (3) Islamic behavior for the natural surroundings, like love of nature and nature conservation efforts. The methodology used was (1) Statistical descriptive, (2) MANOVA (Multivariate Analysis of Variance) and (3) Independent sample t-test. The results showed the religious behavior UIN Syarif Hidayatullah Jakarta students has a very good category. This is indicated by the mean values for the behavior of haluminallah and habluminannas of 158.85 and 178.76,  espectively. The average value of habluminallah behaviour in the range of values "145-180" with the category of "very good" and habluminannas behavior in the range value "165-205" with the category "very good. Habluminallah and habluminannas behavior are different for each faculty. This is indicated by the significance level of Pillai Trace, Wilk Lambda, Hotelling Trace, Roy's Largest Root of 0.00 (<0.05). Habluminallah and habluminannas behavior are the same for respondents who live in dormitories, boarding houses, and parents' homes. This is indicated by the value of F test and significance at Wilk's Lambda respectively for 2.055 and 0.085 (>0.05). Habluminallah and habluminannas behaviors are similar for urban and rural respondents. This is known from the sig level. (2-tailed) for habluminallah and habluminannas behavior of 0.317 and 0.245 (> 0.05), respectively. Habluminallah and habluminannas behaviors are similar for male and female. This is known from the sig level. (2-tailed) for habluminallah and habluminannas behavior of 0.950 and 0.307 (> 0.05),respectively. The results of this study are expected to be used to develop university policies that can enhance the Islamic values of UIN Syarif Hidayatullah Jakarta.

scholarly journals After Hajj: Muslim Pilgrims Refashioning Themselves

Religions ◽  
2021 ◽  
Vol 12 (1) ◽  
pp. 36
Author(s):  
Kholoud Al-Ajarma
Keyword(s):  
Social Contexts ◽  
Religious Behavior ◽  
Transformative Experience ◽  
The Everyday ◽  
Community Expectations ◽  
Religious Dimensions ◽  
Personal Level ◽  
The Right ◽  
Self Formation ◽  
Do So

The Muslim pilgrimage to Mecca (Hajj) is one of the five pillars of Islam and a duty which Muslims must perform—once in a lifetime—if they are physically and financially able to do so. In Morocco, from where thousands of pilgrims travel to Mecca every year, the Hajj often represents the culmination of years of preparation and planning, both spiritual and logistical. Pilgrims often describe their journey to Mecca as a transformative experience. Upon successfully completing the pilgrimage and returning home, pilgrims must negotiate their new status—and the expectations that come with it—within the mundane and complex reality of everyday life. There are many ambivalences and tensions to be dealt with, including managing the community expectations of piety and moral behavior. On a personal level, pilgrims struggle between staying on the right path, faithful to their pilgrimage experience, and straying from that path as a result of human imperfection and the inability to sustain the ideals inspired by pilgrimage. By ethnographically studying the everyday lives of Moroccans after their return from Mecca, this article seeks to answer the questions: how do pilgrims encounter a variety of competing expectations and demands following their pilgrimage and how are their efforts received by members of their community? How do they shape their social and religious behavior as returned pilgrims? How do they deal with the tensions between the ideals of Hajj and the realities of daily life? In short, this article scrutinizes the religious, social and personal ramifications for pilgrims after the completion of Hajj and return to their community. My research illustrates that pilgrimage contributes to a process of self-formation among pilgrims, with religious and non-religious dimensions, which continues long after Hajj is over and which operates within, and interacts with, specific social contexts.

Religious Behavior

1934 ◽  
Vol 46 (2) ◽  
pp. 368
Author(s):  
Thomas H. Howells ◽  
David M. Trout
Keyword(s):  
Religious Behavior

Religious Behavior

1959 ◽  
Vol 1 (2) ◽  
pp. 80 ◽  
Author(s):  
Glen W. Trimble ◽  
Michael Argyle
Keyword(s):  
Religious Behavior

Desert Religion

2018 ◽  
pp. 139-166
Author(s):  
Clinton Bailey
Keyword(s):  
Middle East ◽  
Psychological Support ◽  
Religious Practices ◽  
Religious Behavior ◽  
Religious Instruction ◽  
Almost All

Although almost all Bedouin have followed Islam since early in its history, those who remained nomadic in the deserts of the Middle East found the religion barely accessible to them as an ongoing spiritual and psychological support, owing to their distance from Islamic religious instruction and institutions. For such support, they relied instead on primordial, often animistic, practices that had not changed much from the religious behavior of their pre-Islamic ancestors, and which could still be witnessed among pre-modern Bedouin down to the late 20th century. This chapter identifies the similarities between these ancient pre-Islamic religious practices and those of the biblical Israelites, focusing specifically on their common attitudes toward sacrifice, the sacredness of blood, the role of ethics, and respect for taboos, oaths, and vows.

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