Personal traits of the prophet muhammed their relationship to moral values

The aim of the research is to identify the personal characteristics of the Prophet Muhammad, peace be upon him. The research sample consisted of 360 individuals from different spectrums in society. The descriptive and analytical method was used, and a questionnaire was prepared for the personal characteristics of the Prophet Muhammad (PBUH) and a questionnaire of the moral and human values in the contemporary world. : The personal characteristics of the Prophet Muhammad were as follows: The Prophet Muhammad, upon him be prayers and peace, was characterized by sincerity, honesty and generosity among his companions. He was characterized by humility, justice, forgiveness and pardon. He was characterized by sincerity in secret, openness and mercy for children. He was never afraid of anyone as long as he was right and his courage increased after the prophetic mission, from the human and moral values that have been agreed upon in the contemporary world: love and defense of the homeland, preservation of sacred places, love for school and appreciation of teachers, rationalization of the use of water and electricity, appreciation of scientific progress Generous hospitality, advising others, visiting patients, appreciating professions and respecting their owners, being kind to others, maintaining order, maintaining the law and respecting rights Child, animal welfare, justice, loyalty, patience, honesty, humility and respect for the rights of others, sympathy for the poor, selflessness, sincerity in work, tolerance for others, seeking lawful earnings, suppressing anger, kindness to animals, generosity, avoiding bad behaviors, Hide anger and do good deeds, love beauty, arts and inventions, appreciate scientific progress, provide advice to others, and the research also found that there is a positive and statistically significant relationship between the personal characteristics of the Prophet Muhammad, peace be upon him and between the human and moral values in the contemporary world.

TRADITIONAL RELIGIOUS BELIEFS AND RITES OF SHESHKUPS / SHESHKUMS ACCORDING TO THE DATA OF FIELD ETHNOGRAPHIC MATERIALS OF THE XX–XXI CENTURIES

Данная статья посвящена исследованию вопроса о традиционных воззрениях и обрядах этнографической (диалектно-локальной) группы шёшкупов/шёшкумов. На основе анализа исследовательской литературы и полевого этнографического материала, собранного разными исследователями-селькуповедами, были выявлены факты о предназначении священных мест в окрестностях д. Иванкино. В данном исследовании удалось определить особенности религиозных верований среднеобских селькупов: они оставляли кузова с семейными лозами не только на чердаках, но и в труднопроходимой кочкарной согре, «подвешивали» духов на березе. Собранные сведения позволяют говорить о сохранении традиционных верований (представлений о домашних духах-помощниках, культовых местах) у местных жителей до конца ХХ в., о чем свидетельствуют материалы, записанные от информантов из д. Иванкино даже в XXI в. This paper is devoted to the study of the issue about traditional views and rituals of the ethnographic (dialectal-local) group of Sheshkups / Sheshkums. Facts about the purpose of sacred places in the vicinity of the village Ivankino, based on the analysis of research literature and field ethnographic material collected by various researchers-selkupologists, were revealed. In this study, it was possible to determine the peculiarities of the religious beliefs of the Middle Ob Selkups: they left baskets with family figures of spirits-helpers not only in attics, but also in almost impassable hillock sogra, and “hung” spirits on birch trees. The collected information allows speaking about the preservation of traditional beliefs (ideas about domestic spirits-helpers, places of worship) among local residents until the end of the 20th century, as evidenced by materials recorded from informants of the village Ivankino even in the 21st century.

A Study of the Principles of Three Major Sects for Creating Buddhist Sacred Places

This article aims to establish the principles for the creation of Buddhist sacred places based on primary sources of the three major sects, namely, Theravāda, Mahāyāna, and Vajrayāna, and studied architecture based on promising secondary sources through case studies. The stated research question is to understand the interaction among Buddhist principles, human activities, and Buddhist architecture in order to develop the criteria for creating Buddhist sacred places in the context of the modern world. The results indicate that criteria should be considered in two aspects. First, a method is required to characterize the context and environment that promotes the practice of virtues such as concentration and wisdom, resulting in mental development. Second, and a method is needed for characterization of the context and activities performed that are appropriate for spiritual cultivation. The proposed criteria offer appropriate methods for developing sacred places in various societies, and contexts comprising any circumstances.

Makna Syifa dalam al-Qur’an (Analisis Semiotika Roland Barthes pada QS al-Isra 82)

This paper examines the meaning of shifa in the Qur'an as stated in Q.S. Al-Israa [17]: 82 which can be used as a means of treating various diseases, both psychological and physical. Employing the semiotic theory of Roland Barthes consisting of two stages (the linguistic system which is also interpreted as denotative meaning and the system of mythology (myth) as connotative meaning), the results obtained that shifa is not only oriented to the psychic alone, but to healing both the psychic (spiritual) and physical. The message contained in the verse is that it is recommended to do treatment using the Qur'an, with lawful (halal) practices, and it is not allowed to practice medical treatment that can classify to shirk such as using magic spells, mediation of belief in objects, sacred places of worship, and other things that are superstitious. Tulisan ini mengkaji tentang makna syifa dalam Al-Qur'an sebagaimana tertuang dalam Q.S. Al-Israa [17]: 82 yang dapat digunakan sebagai sarana pengobatan berbagai penyakit, baik psikis maupun fisik. Dengan menggunakan teori semiotika Roland Barthes yang terdiri dari dua tahap (sistem linguistik yang juga diartikan sebagai makna denotatif dan sistem mitologi (mitos) sebagai makna konotatif), diperoleh hasil bahwa syifa tidak hanya berorientasi pada psikis saja, tetapi untuk penyembuhan baik psikis (spiritual) maupun fisik. Pesan yang terkandung dalam ayat tersebut adalah dianjurkan untuk melakukan pengobatan dengan menggunakan Al-Qur'an, dengan praktik yang halal dan tidak diperbolehkan melakukan praktik pengobatan yang dapat digolongkan ke dalam syirik seperti menggunakan mantra sihir, perantaraan benda-benda, tempat-tempat ibadah yang keramat, dan hal-hal lain yang bersifat takhayul.

Bridging Cultural Concepts of Nature: Indigenous People and Protected Spaces of Nature

National parks and other preserved spaces of nature have become iconic symbols of nature protection around the world. However, the worldviews of Indigenous peoples have been marginalized in discourses of nature preservation and conservation. As a result, for generations of Indigenous peoples, these protected spaces of nature have meant dispossession, treaty violations of hunting and fishing rights, and the loss of sacred places. Bridging Cultural Concepts of Nature brings together anthropologists and archaeologists, historians, linguists, policy experts, and communications scholars to discuss differing views and presents a compelling case for the possibility of more productive discussions on the environment, sustainability, and nature protection. Drawing on case studies from Scandinavia to Latin America and from North America to New Zealand, the volume challenges the old paradigm where Indigenous peoples are not included in the conservation and protection of natural areas and instead calls for the incorporation of Indigenous voices into this debate. This original and timely edited collection offers a global perspective on the social, cultural, economic, and environmental challenges facing Indigenous peoples and their governmental and NGO counterparts in the co-management of the planet’s vital and precious preserved spaces of nature.

Reprezentarea sfintelor femei în bisericile pictate în timpul lui Ștefan cel Mare în Moldova. Două exemple

The aim of this paper is to present some results of my research regarding the representation of holy women in the Moldavian churches during the reign of Stephen the Great. Most frequently, these images are found in the narthex of the church, a space of lesser spiritual intensity. A general explanation for the depiction of holy women in the narthex is related to the actual presence of women in this space during the mass and to their role in the funerary ritual and the commemoration of the dead which take place here. My study focuses on the cases of Saints Mary of Egypt and Marina the Great Martyr, the two most depicted saints in the Moldavian churches. Firstly, they have a specific way of representation, in a narrative scene. Saint Mary of Egypt is depicted as an ascetic figure together with Saint Zosimas from whom she receives the Holy Eucharist, while Saint Marina wears a red maphorion and is depicted hammering a demon. Secondly, they both have a well-defined place on the church walls, as a result of the hagiography, playing a symbolic role in the economy of space and in the iconographic program. Saint Mary of Egypt has a place in the passageway areas, in interaction with the architecture. Her representation offers an example of repentance for the believers, reassuring them of the mercifulness of God. Saint Marina is placed close to the entrances of the church, may they be doors or windows, for her role in protecting the sacred places.

CULTURAL, ARCHITECTURAL, ‘SENSE OF PLACE’ AND SUFISTIC BELIEFS IN MOSQUE TOURISM CASE STUDY: MASJID AR-RAHMAN, PULAU GAJAH, KELANTAN

The mosque is a sacred important religious symbol for bringing Muslims together as demonstrated during the time of Prophet Muhammad (PBUH). This paper investigates the potential of Masjid Ar-Rahman of Pulau Gajah, Kelantan as a spot for mosque tourism. Although this mosque was constructed in 2016, it has demonstrated a simplicity in its scale and traditional image. It has value as a hybrid assimilation of HinduBuddhist syncretism and tolerance, and has coined the term Nusantara to denote its hybridised Malay and Javanese architectural styles. The typology of this humble Malay Mosque architecture is of medium-scale and reflects the Sufistic contextual value beliefs of encouraging religious and architectural tourism alike. The conceptual framework capitalises on the research gap found in mosque cultural, architectural and Sufistic beliefs. Research by further delving into constructing the “Sense of Place” in relation to the “Sacred Places”. This research employs qualitative methods of interviewing visitors, applying phenomenological and case study approaches supported by architectural documentation in emphasising the symbolic and semiotic aesthetics aspects in constructing the “Sense of Place” bonded by Sufistic symbolic aesthetics. The theory is constructed in the deeply rooted Islamic Mosque architecture via Sufistic beliefs that provides a platform for mosque tourism activities.

Jain Memory of the Tughluq Sultans: Alternative Sources for the Historiography of Sultanate India

Some of the earliest narratives of meetings between leaders of an Indian community and their Muslim ruler appear in the Vividhatīrthakalpa (Chapters on Many Sacred Places) of the Jain monk Jinaprabhasūri (c. 1261–1333 ce). The text depicts the monk's relationship with Sultan Muḥammad bin Tughluq (r. 1325–51) in the years 1328–33, which resulted in the sovereign issuing a number of edicts (farmāns) to protect Jains and Jain temples and which led to the return of a Jina icon (Pkt. paḍima, Skt. pratimā) and the establishment of a Jain quarter in Delhi. Over the next two-and-a-half centuries, Jinaprabhasūri's story would be retold several times, with fifteenth-century narrators shifting his interlocutor to Fīrūz Shāh Tughluq (r. 1351–88). In the process of making Jinaprabha an object of memory, Jain authors of both the monk's own and rival monastic orders (gacchas) depicted the sultans as benefactors of the Jain community. While these narratives were attempts to delineate the proper relationship between Jain monastic leaders and Muslim rulers, they also constituted a Jain memory of the Tughluq sultans that is often at odds with modern historical representations of them. Reading these narratives alongside other evidence of Jains’ relations with the Tughluqs offers historians an alternative view of these figures and their relations with their Indian subjects, helping to de-centre modern historical narratives based on selective readings of Persian and Arabic sources and a privileging of Brahmanical or colonial viewpoints of the period. However, these narratives require historians to theorise this ‘memory’ to understand them productively as historical sources.

RESPONDING TO VIOLENCE: LITURGY, AUTHORITY AND SACRED PLACES, c. 900–c. 1150

ABSTRACTThe principle that church buildings constitute sacred spaces, set apart from the secular world and its laws, is one of the most enduring legacies of medieval Christianity in the present day. When and how church buildings came to be defined as sacred has consequently received a good deal of attention from modern scholars. What happened when that status was compromised, and ecclesiastical spaces were polluted by acts of violence, like the murder of Archbishop Thomas Becket in Canterbury Cathedral? This paper investigates the history of rites for the reconciliation of holy places violated by the shedding of blood, homicide or other public acts of ‘filthiness’ which followed instances such as Becket's murder. I first identify the late tenth and early eleventh centuries in England as crucial to the development of this rite, before asking why English bishops began to pay attention to rites of reconciliation in the years around 1000 ce. This paper thus offers a fresh perspective on current understandings of ecclesiastical responses to violence in these years, the history of which has long been dominated by monastic evidence from west Frankia and Flanders. At the same time, it reveals the potential of liturgical rites to offer new insights into medieval society.