Ibn Taymiyya, Taqi al–Din (1263–1328)

2018 ◽  
Author(s):  
James Pavlin
Keyword(s):  
Spiritual Guidance ◽  
Spiritual Experiences ◽  
Religious Knowledge ◽  
Strict Adherence ◽  
Faith Based ◽  
Religious Truth ◽  
Ibn Taymiyya ◽  
Sunni Islam ◽  
Ritual Practices

Ibn Taymiyya was a staunch defender of Sunni Islam based on strict adherence to the Qur’an and authentic sunna (practices) of the Prophet Muhammad. He believed that these two sources contain all the religious and spiritual guidance necessary for our salvation in the hereafter. Thus he rejected the arguments and ideas of both philosophers and Sufis regarding religious knowledge, spiritual experiences and ritual practices. He believed that logic is not a reliable means of attaining religious truth and that the intellect must be subservient to revealed truth. He also came into conflict with many of his fellow Sunni scholars because of his rejection of the rigidity of the schools of jurisprudence in Islam. He believed that the four accepted schools of jurisprudence had become stagnant and sectarian, and also that they were being improperly influenced by aspects of Greek logic and thought as well as Sufi mysticism. His challenge to the leading scholars of the day was to return to an understanding of Islam in practice and in faith, based solely on the Qur’an and sunna.

Reconstructors

2010 ◽  
Vol 4 (1) ◽  
pp. 29-45
Author(s):  
Stefania Palmisano
Keyword(s):  
Spiritual Experiences ◽  
History Of ◽  
Ritual Practices

This article treats the Reconstructors, a Catholic Community founded in Italy by the Jesuit Vittorio Cappelletto. After a period in India at the school of Anandamurti, the leader of the Ananda Marga movement, Cappelletto’s spiritual experiences induced him to import the teachings received from the Indian guru into Christianity. After presenting the salient stages in the history of the Reconstructors, this article analyses the doctrinal structure and the ritual practices of the movement. Next, it explores the movement’s esoteric bases and the relationships between Cappelletto and his disciples. Finally, the “story behind the story” is engaged, along with reflections upon the contingencies and dilemmas of fieldwork.

scholarly journals Ethics and Oncofertility: A Call for Religious Sensitivity

2017 ◽  
Vol 13 (7) ◽  
pp. e582-e589 ◽  
Author(s):  
Michele R. Hanselin ◽  
Deborah L. Roybal ◽  
Thomas B. Leininger
Keyword(s):  
Fertility Preservation ◽  
Decision Process ◽  
Treatment Plan ◽  
Informed Consent Process ◽  
Reproductive Age ◽  
Spiritual Guidance ◽  
Faith Based ◽  
Hospital Chaplains ◽  
Role Of Religion

For patients of reproductive age, treating cancer may come at the price of infertility. Literature regarding fertility preservation recommendations in this population has increased significantly, but this literature too often overlooks or insufficiently considers the relevance of religious preferences. Similarly, practice guidelines do not address the role of religion in the oncofertility discussion. The acceptance of oncofertility practices varies significantly among Christianity, Judaism, and Islam. A patient’s faith-based spirituality or secular morality may enhance his or her interpretation of the meaning of illness and should be incorporated into the informed-consent process. In this article, we describe the role of religious sensitivity in oncofertility care and argue for its importance in such care. We briefly summarize the views and moral reasoning about oncofertility in a few religions commonly encountered in many patient populations today. We recommend that clinicians discuss fertility options early in the decision process and, when relevant, incorporate the patient’s moral and religious preferences into the treatment plan. We encourage providers to be prepared to offer resources to patients who desire moral and spiritual guidance about fertility preservation options. Hospital chaplains should be able to provide such resources.

scholarly journals The Religious Facebook Experience: Uses and Gratifications of Faith-Based Content

2017 ◽  
Vol 3 (2) ◽  
pp. 205630511770372 ◽  
Author(s):  
Pamela Jo Brubaker ◽  
Michel M. Haigh
Keyword(s):  
Factor Analysis ◽  
Social Networking ◽  
Exploratory Factor Analysis ◽  
Online Survey ◽  
Uses And Gratifications ◽  
Social Networking Site ◽  
Spiritual Guidance ◽  
Faith Based ◽  
Frequent Use ◽  
Facebook Use

This study explores why Christians ( N = 335) use Facebook for religious purposes and the needs engaging with religious content on Facebook gratifies. Individuals who access faith-based content on Facebook were recruited to participate in an online survey through a series of Facebook advertisements. An exploratory factor analysis revealed four primary motivations for accessing religious Facebook content: ministering, spiritual enlightenment, religious information, and entertainment. Along with identifying the uses and gratifications received from engaging with faith-based Facebook content, this research reveals how the frequency of Facebook use, the intensity of Facebook use for religious purposes, and also religiosity predict motivations for accessing this social networking site for faith-based purposes. The data revealed those who frequently use Facebook for posting, liking, commenting, and sharing faith-based content and who are more religious are more likely to minister to others. Frequent use also predicted seeking religious information. The affiliation with like-minded individuals afforded by this medium provides faith-based users with supportive content and communities that motivate the use of Facebook for obtaining spiritual guidance, for accessing religious resources, and for relaxing and being entertained.

PENGARUH BIMBINGAN ROHANI TERHADAP PRESTASI BELAJAR BAGI REMAJA

Jurnal TAUJIH ◽  
2021 ◽  
Vol 14 (01) ◽  
pp. 113-128
Author(s):  
Muyassaroh Muyassaroh
Keyword(s):  
Data Analysis ◽  
Religious Education ◽  
Total Population ◽  
Spiritual Guidance ◽  
Religious Knowledge ◽  
Learning Achievement ◽  
High Category ◽  
Testing Data ◽  
Guidance Study ◽  
The Relationship

The purpose of this study was to develop knowledge about the influence of Spiritual Guidance activities for Youth in Tanjung Raja District. Islamic religious knowledge is very shallow among adolescents so that it is less prominent in the religious field. With this research, the problem can be resolved.This type of research uses a quantitative approach, by first looking at the correlation value of this Spiritual Guidance activity using the High, Medium and Low methods. Total population 122, the sample size is 30 adolescents. Research Location in Tanjung Raja Subdistrict. Data analysis used hypothesis testing, data were analyzed using Product Moment correlation, using r tables and consultation with interpretation tables.The results of the study were 10 respondents were in the high category (33.3%), 15 respondents were in the medium category, namely (50%), and 5 respondents were in the low category (16.7%), thus the Rohanidi Tanjung Raja Guidance activity was the relationship is in the medium category, namely 15 people (50%). The learning achievement of 7 adolescents is in the high category (23.3%), and 18 people are in the moderate category, namely (60%), and 5 people are in the low category (16.7%), so the authors conclude that on average -The average achievement of Tanjung Raja Islamic religious education lesson is in the medium category, namely 18 people (60%).The results of the calculation of the Product Moment correlation that rxy (0.50) is greater than r table = 0.374 at the 5% significant level, while at the 1% significant level the r thickness is 0.478 so it can be concluded that 0.374 0.50 0.478, it turns out that the price r count is greater than the price of r table so that Ha is accepted and Ho is rejected. The conclusion is that there is a significant influence between the influence of activeness following Spiritual Guidance activities on the learning achievement of adolescents in Islamic religious education lessons in Tanjung Raja.Keywords; Spiritual Guidance, Study Achievement, Youth

scholarly journals Investigating effects of faith-based spirituality on mental distress recovery of Vietnamese patients. RCISS-0919-04

2019 ◽  
Author(s):  
Linh-Dieu Dang
Keyword(s):  
Mental Distress ◽  
Qualitative Approach ◽  
High Rate ◽  
Spiritual Experiences ◽  
Faith Based ◽  
Mental Problems ◽  
Depth Interviews ◽  
Positive Effect

Using spirituality to resolve mental problems is prevalent in many countries, yet has not been properly studied and developed in Vietnam. Thus, the aim of this study is to examine influence of spirituality on mental distress recovery among Vietnamese people. A qualitative approach was selected to address this research objective. Specifically, 20 in-depth interviews were undertaken with Hanoian people having experienced mental distress. The findings indicate that spirituality has positive effect on Vietnamese people. Besides, people having encountered personal traumas or endured high rate of stress have the tendency to rely more on spiritual experiences. Additionally, it is found that most Vietnamese people subconsciously count on spirituality for mental relief, rather than using it as a mental therapy.

The Sanctity of the City of ‘Asqalan in the ‘Merits Literature’ of Palestine: An Examination of Mamluk and Ottoman Sources

2006 ◽  
Vol 5 (2) ◽  
pp. 187-198 ◽  
Author(s):  
Ghaleb Anabseh
Keyword(s):  
Holy Land ◽  
Political Perspective ◽  
Ibn Taymiyya ◽  
Sunni Islam ◽  
Mamluk Period ◽  
The City ◽  
Local Nature

The purpose of this study is to analyse the sanctity of the Palestine city of ‘Asqalan through manuscript sources from Mamluk and Ottoman times, mainly from a religious and political perspective, in light of the struggle between Muslims and Crusaders. Relevant traditions are often of a local nature, expressing concepts completely at odds with normative Islamic practice and belief. No separate compositions have been compiled about ‘Asqalan, in contrast to Jerusalem and Damascus, for example. Pilgrimage to the city was frowned upon by the Hanbali school of jurisprudence within Sunni Islam, represented by Ibn Taymiyya in the Mamluk period. Relevant traditions deal with war against the infidels, the city's cemetery, the city as gateway to Paradise, and more. For this study I have used the relevant traditions in the genre known as ‘Merits of the Holy Land’, in Arabic from Mamluk and Ottoman times. These traditions reflect the sanctity of ‘Asqalan; some have ancient Islamic roots, and others appeared later. The traditions in question, whenever they were first formulated, show the importance of the city for Muslim writers.

scholarly journals REPRESENTASI KHILAFAH DALAM PEMERINTAHAN REPUBLIK SPIRITUAL

2018 ◽  
Vol 23 (2) ◽  
pp. 283
Author(s):  
Nurkhalis Nurkhalis
Keyword(s):  
Public Space ◽  
Literature Study ◽  
Religious Knowledge ◽  
Ibn Khaldun ◽  
The Public ◽  
Library Research ◽  
Ibn Taymiyya ◽  
The Government ◽  
Critical Interpretation ◽  
Modern Era

Abstract Khilafah cut off after the Ottoman Caliphate so that is no longer found of the Islamic government in the modern era. Then al-Afghani and M. Abduh reappeared the khilafah to the expression of wahdat al-Islamiyah which idea’s Rashid Ridha turned to a new term into Pan Islamism. This study is a literature study (library research) where the source data obtained from books of khilafah and Islamic government thinkers. Data were analyzed using critical interpretation analysis methods from Khomeini and al-Juwaini's thoughts including data reduction, data exposure, and conclusion. Based on the accumulation of theory among others Al-Mawdudi made it possible to divert Islamic rule to democracy. Hasan al-Banna socialized the return system of the khilafah. Ibn Khaldun hinted that the breaking of the Caliphate signifies that every state has a final period of government so that the caliphate system will not be permanent until the state fell in the territorial nations. Iqbal criticizes Islam not nationalism and even imperialism but the commonwealth nations without racial and demarcation. Al-Shatibi maintains the spirit of the maqashid shari'ah in the Islamic government. Imam Khomeini switched to the wilayat al-faqih. Ibn Taymiyya states that the complexity of establishing the Islamic Government is as complex as determining Islamic scholars. Al-Juwaini offers a solution to the concept of ghiyatsi namely the government that emphasizes the shari'ah that continues to be discussed in searching for the best format. The modern era is certainly running the Islamic Government only through the government of the spiritual republic by not lifting ahlu zimmah (non Muslim), ahlu kitab, munafiq (hipocrit), zindiq (orientalist), dayyus, musyrik (idolatry), dahriyyun (atheis), ashab'ah (naturalist) become government leaders. Preferred leaders who have be ahl muruwwah (authority) ie people who have previous life records in a measurable and open goodness in the public space for executive, legislative and judicial candidates performed fit and proper test by people who have the same religious knowledge with the fuqaha. Keywords: Khilafah, Islam, Government, and Spiritual Republic   Abstrak Khilafah terputus pasca Khalifah Utsmaniyah sehingga hampir tidak ditemukan lagi bentuk Pemerintahan Islam di era modern. Kemudian al-Afghani dan M. Abduh merekonstruksi khilafah kepada Wahdat al-Islamiyah yang kemudian Rashid Ridha mengalihkan ke istilah baru menjadi Pan Islamisme. Kajian ini dilakukan melalui studi kepustakaan di mana sumber datanya diperoleh dari buku dan kitab dari pemikir khilafah dan pemerintahan Islam. Data dianalisis dengan menggunakan metode analisis interpretasi kritis dari pemikiran Khomeini dan al-Juwaini meliputi reduksi data, pemaparan data dan penarikan kesimpulan. Akumulasi teori pemerintahan Islam dari beberapa intelektual Islam diantaranya Al-Maududi memungkinkan pergeseran pemerintahan Islam ke demokrasi. Hasan al-Banna mengajak mensosialisasikan pengembalian sistem khilafah. Ibnu Khaldun mengisyaratkan terputusnya khilafah menandakan setiap negara memiliki masa akhir pemerintahan menyebabkan sistem khilafah tidak akan permanen hingga terbentuk negara dalam territorial bangsa-bangsa. Iqbal mengkritisi Islam bukan nasionalisme bahkan imperialisme melainkan bangsa-bangsa persemakmuran tanpa rasial dan demarkasi. Al-Shatibi mempertahankan adanya ruh maqashid syari‘ah dalam pemerintahan Islam. Imam Khomeini beralih berpedoman kepada wilayah al-faqih. Ibnu Taimiyah menyatakan bahwa dharurat mendirikan Pemerintahan Islam sebagaimana dharurat menentukan ahli Islam. Al-Juwaini menawarkan solusi kepada konsep ghiyatsi yakni pemerintahan yang mementingkan syari‘at yang terus didiskusikan dalam mencari format yang terbaik. Era modern kepastian menjalankan Pemerintahan Islam hanya melalui pemerintahan republik spiritual dengan tidak menjadikan ahlu zimmah (non muslim), ahlu kitab, munafiq, musyrik, dahriyyun (atheis), ashab’ah (naturalis) menjadi pemimpin pemerintahan. Pemimpin diutamakan yang mempunyai ahl muruwwah (kewibawaan) yakni orang yang memiliki catatan hidup sebelumnya dalam kebaikan yang terukur dan terbuka di ruang publik bagi kandidat eksekutif, legislatif dan yudikatif dilakukan fit and proper test oleh orang yang memiliki religius yang sama ilmunya dengan fuqaha. Kata Kunci: Khilafah, Islam, Pemerintahan, dan Republik Spiritual

scholarly journals Take-home and digital Lenten filter ashes for Ash Wednesday: creative ritual practices of faith during COVID-19 pandemic

2021 ◽  
Author(s):  
Jabin J Deguma ◽  
Reylan G Capuno ◽  
Melona C Deguma ◽  
Vicente J Igot ◽  
Charisma G Lumayag
Keyword(s):  
Best Practices ◽  
Catholic Church ◽  
World Health ◽  
Ritual Practice ◽  
Local Participation ◽  
Faith Based ◽  
Human Contact ◽  
Health Organization ◽  
Ritual Practices

Abstract Before the coronavirus disease 2019 (COVID-19) pandemic, previous research cautioned that complex and meaningful quotidian rituals involving intimate touch need re-evaluation as these pose a hygienic concern in pandemic culture. Faith-based practices entail human-to-human contact that could inevitably cause the virus infection contagion if not appropriately addressed. In a World Health Organization document, the crucial role of inter-faith collaboration and sharing of best practices to combat the spread of the virus are encouraged. In this correspondence, we assert that taking home ashes and launching digital Lenten ashes filter are non-traditional yet creative ways for the Catholic Church to perform the ritual practice in celebrating Ash Wednesday. We argued that such creative ritual practices changed the landscape of faith-based practices and implied trans-local participation of the Catholic community as witnesses of faith while upkeeping public health.

scholarly journals Faith and Epistemology: Religious Truth Claims and Epistemic Warrant

2020 ◽  
Vol 2 (1) ◽  
pp. 207-216 ◽  
Author(s):  
Julius Gurney
Keyword(s):  
Religious Faith ◽  
Epistemic Warrant ◽  
Faith Based ◽  
Religious Truth ◽  
Subjective Value ◽  
Truth Claims

This essay argues for the rationality of truth claims arising from religious faith over against the contention that such claims are, at best, viewed as subjective “value” language or, at worst, strictly irrational. An argument will be offered for the epistemic warrant of faith-based claims, not for the objective veracity of the religious claims themselves.

In Good Company

2018 ◽  
Vol 35 (3) ◽  
pp. 26-29
Author(s):  
Fareeha Khan
Keyword(s):  
Religious Practice ◽  
Special Focus ◽  
Religious Knowledge ◽  
Sunni Islam ◽  
To Come

When I first walked into the living quarters of Begum Noor Jahan ZareefThanawi (1931-2017) in Karachi, I was fatigued from jetlag and notexpecting much to come of the meeting except polite verbal exchanges.But as I absorbed the functionality of every item in the sparsely furnishedroom, and the immense level of spiritual focus she carried within her frail(though still somehow strong!) physical frame, I realized I was sitting in thecompany of no ordinary woman. It was about Begum Zareef that Dr. ‘Abdal-Hayy ‘Arifi—one-time nāẓim of Dar al-‘Ulum Karachi and spiritual successorto Ashraf ‘Ali Thanawi—had remarked, “If we gave khilāfat (spiritualsuccessorship) to women, we would have given it to her.” Though not givenpermission to take spiritual disciples, her sheikh had given her a generalallowance to teach the religious sciences to women. She taught Qur’anicexegesis (tafsīr) for decades out of her home; wrote numerous pamphletson spirituality and religious practice; and published a volume on the legalrulings of Hajj, with a special focus on related women’s issues.If Begum Zareef were asked what was the secret that persuaded hersheikh to give her such a wide allowance to teach, I know her answer wouldbe the pious company (of her sheikh and others) that she kept throughouther life. As Ashraf ‘Ali Thanawi clarifies in Fawāʾid al-ṣuḥba, his famouslecture cited by Darakhshan Khan, it was the ṣuḥba (company) they’d keptthat made the Companions (Ṣaḥāba) who they were. Were it not for thefact that they had sat with the Messenger of God, they would not have attainedtheir otherwise unattainable spiritual and religious rank, and theywould not be seen as a necessary source of religious knowledge for all Muslimswho came after them. In my own book,1 I argue that ṣuḥba, in fact,lies at the spiritual center of Sunni Islam. For one to be a “real Sunni,” onedoes not merely have to accept the probity of every one of the Ṣaḥāba; onemust also accept that the preservation and continuation of true religious ...

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