THE THE CONCEPT OF “HAPPINESS” IN THE WORKS OF AL-FARABI AND THE RELIGIONS OF ISLAM

In this article, we will try to study deeply about the concept of “happiness” based on religious concepts in the Arab-Muslim society and to determine the notion of “happiness”. Analyzing the foundational and theoretical significance of the concept of “happiness” in Islam, quoting from the texts of the Quran and Hadith, thereby we explained the meaning of “happiness” and its role. Also, the article presents the views of Kazakhstani and Arab-Muslim scholars’ about “happiness”. We use methods of comparative theoretical research of the “happiness” concept. According to the verses of the Quran and Hadith in Islam, a Muslim must not only learn and practice in this life but also pray to Allah in the hope of achieving endless happiness in his future life. Believers trust in a new life that begins after worldly life, that is, an eternal life, and they believe real-life and infinite happiness will be found only in the future. In religious texts, the eternal soul is happy only with the sounds of eternal happiness. Hereby, a religious person knows that material happiness cannot make him happy totally.

Ta'alluq, Takhalluq dan Tahaqquq sebagai Proses Meningkatkan Kualitas Jiwa Manusia

In improving the quality of one's soul there are three stages that are carried out. First, doing Dhikr or Ta'alluq on God, that is, one must try to remember and bind the consciousness of the heart and mind to Allah. Wherever a Muslim cannot be free from dhikr and thinking). Second, Takhalluq, a person consciously imitates the attributes of God so that a believer has noble qualities as His attributes. This process can also be referred to as the process of internalizing the nature of God into human beings. In this regard, the Sufis usually rely on the Hadith of the Prophet which reads, "Takhallaqu bi akhlaqi Allah". Third, tahaqquq, that is, a person must be able to actualize his awareness and capacity as a believer or religious person who himself has been "dominated" by the attributes of God so that it is reflected in his pure and noble behavior.

THE ART OF ACHIEVING WHOLENESS: Adult-Learning in Presence and Listening Intercultural Encounter in Healthcare and Counselling before and during Covid-19

Counselling in healthcare is a method-based encounter between two persons. This is at least the definition according to psychology. One person, the client, has the chance to express mental, social and physical problems. The other person, the counsellor or therapist, makes use of her or his knowledge, intuition and responsiveness, in order to explore and heal. Spiritual counselling follows the same procedure. The counsellor is a trained religious person, aspects of spirituality give a distinct notion to the process. Group therapies relate to the needs of people in indigenous worlds, and non-western thinking as well as post-colonial analysis assists to make visible deep social shifts between different societies in a globalized world. Presence and listening are the two dominant qualities of a therapist, a counsellor or a spiritual advisor in this context. What happens, if exactly these qualities are rejected by needs of healthcare? How are the impacts of a globalized pandemic like COVID-19 on this concept of therapy, counselling and encounter in spiritual dimensions? What will lead to a form of community and social life? How does mental health prevention look like in times of challenges?

influence of globalization processes on the formation of the personality of the younger generation

This article is devoted to the research of the influence of globalization processes on the formation of the personality of the younger generation. The article substantiates the statement that the globalization of the socio-political, state-legal and financial-economic development of national societies and states leads to the formation within the framework of the dominant on a global scale social concepts as the prevailing models of person: anti-religious person; a global person; a person of a new morality (an anti-moral person); a person consuming. At the same time, the processes of globalization transform both the mechanism of the formation of the personality of the younger generation and the results of its functioning. The paper formulates and substantiates a system of measures to minimize the negative impact of globalization processes on the formation of the personality of the younger generation, including by making appropriate changes to international and national legislation.

METANARASI SEKS DALAM MAHANIRWANA TANTRA

Sex is a part of life, and even becomes an important part of survival, so that sex is used as a symbol of the cosmos, apart from that, sex is also divided into two, first, the need for procreation, and second, for recreational needs, this is where the problem is when sex it is only used as a recreational need, for the sake of pleasure alone, and to indulge in excessive lust for lack of proper knowledge of sex itself. So, Mahanirwana Tantra is present as a middle way to provide metanarations, that sex is considered to be very extraordinary, more than just sexual intercourse or lust, but a union of energies from two different universal elements, purusha and prakerti. The view of sex in mahanirvana tantra is to be able to provide truth and straighten out general views on the narrative of sex itself, as well as the correct view of the real sexual relationship. Tantra connects sex with God to see the primal origin of humans, those who do not know their origins certainly do not know the way back, the existence of the phallus yoni symbol, or naked holy statues in intercourse is not pornographic, but to invite us to understand our origins. The origin of mankind is still an unfinished debate, all just hypotheses. As a religious person, one should believe that the true origin of life is not from material intercourse, even though the visible process is material.

Divine Intimacy Theodicy

This chapter develops what the author calls a divine intimacy theodicy in response to the problem of evil. It highlights reflections of this theodicy in the thinking of several historical and contemporary philosophers, theologians, and religious practitioners, including some medieval mystics. The central idea is that some occasions of suffering may qualify as religious experiences that serve to promote closeness with God. Despite its value as a strategy a religious person might use for coping with suffering, the author argues that ultimately the divine intimacy view does not succeed in answering the concerns of the non-theist who poses arguments from evil against the existence of God. The chapter closes by discussing prospects for a hybrid theodicy.

RELIGIOUS PERSON`S PECULARITIES OF SELF-CONSCIOUSESS

The article represents person`s peculiarities of self-consciousness with different degree of religiosity and highlights the content of religious person`s self-consciousness, depending on the particular confession. It was revealed that: - religiosity draws the content basis of the religious person`s reflection (the respondents present and name themselves though God image; God appears as the central aspect of their claim to recognition); - the religious person`s self-consciousness has a special nature which is determined by reference to the divine as an ideal-image of oneself, abidance of religious precepts and tendency to spiritual development; - religious person has a special connection and dialogue with God; - religious respondents sense faith as “the live meeting and communication with God”, “the deep inner heartfelt experience of meeting with God,” “the way of salvation,” “the attaining the meaning of life,” “the inner aspiration to God and sincere faith in His Existence" etc.; - respondents of different creeds of Christianity have different meaningful content of their reflection. The results of our research can widen theoretical knowledge and ideas of religious person`s self-consciousness, key issues and features of religious person`s reflection. The results of the study can be practically applied to the educational environment, to counseling and therapeutic sessions as well as to the other human-to-human approaches.

Formacja do ślubu ubóstwa w Prowincji Polskiej Zgromadzenia Księży Najświętszego Serca Jezusowego

Formation towards the vow of poverty in the Polish Province of the Congregation of the Priests of the Sacred Heart of Jesus Formation towards the vow of poverty is one of the elements of the preparation of consecrated persons aimed at living according to evangelical counsels. In the Congregation of the Priests of the Sacred Heart of Jesus all three vows are inscribed in the figure of reparation characteristic for the Institute as well as oblation dimension which underlines total devotion to God through religious consecration. The documents of the Congregation besides the goals and various aspects of formation also set out the essence of the vow of poverty, encouraging life with its spirit. The goal of formation is to shape the heart of a religious person, who supposed to more and more reflect in himself the way of life of the poor which was chosen by Jesus Christ. That formation has also the community dimension, through which the religious community should become a witness of non-remissive goods and thus its prophetic dimension. Abstrakt Formacja do ślubu ubóstwa jest jednym z elementów formacji osób konsekrowanych zmierzającej do życia radami ewangelicznymi. W Zgromadzeniu Księży Najświętszego Serca Jezusowego wszystkie śluby zakonne wpisane są w rys wynagradzający Instytutu oraz otrzymują wymiar oblacyjny, podkreślający całkowite oddanie się Bogu poprzez konsekrację. Dokumenty Zgromadzenia obok celu i różnych aspektów formacji określają również istotę ślubu ubóstwa, zachęcając do życia jego duchem. Celem formacji jest kształtowanie serca zakonnika, który coraz bardziej winien odzwierciedlać w sobie sposób życia ubogiego, jaki obrał Jezus Chrystus. Formacja ta ma także wymiar wspólnotowy, gdyż wspólnota winna stawać się świadkiem dóbr nieprzemijających, w czym wyraża się jej wymiar profetyczny.

How to Believe Faithfully and Firmly?

Religious people are expected to believe in their religious creeds faithfully and firmly. How can one acquire such a belief? In order to answer that question, I propose a model for all belief-like propositional attitudes. The model differentiates, firstly, between voluntary and involuntary, and, secondly, between categorical and quantitative belief-like attitudes. The whole variety of belief-like attitudes is then reduced into two main groups. The first group combines all voluntary and categorical attitudes, and the second group combines all involuntary and quantitative attitudes. The resultant first-group attitude is called “judgment,” and the second-group attitude — “confidence.” Thus, judgment is the generic voluntary categorical propositional attitude, which can have only two values: “true” or “false.” Confidence is the generic involuntary quantitative attitude, which can have any value between “certainly false” and “certainly true.” A religious person can form the creedal judgment simply by her act of will, while her confidence depends upon the actual content of her doxastic system. However, a person can indirectly increase her confidence in the creedal statement via relevant factors that control her doxastic system. Such factors include corroboration, desirability, and ethicality of the proposition, and also its centrality and entrenchment in the doxastic system. I suggest several practical guidelines for increasing the relevant factors. I claim that the suggested model and the practical guidelines for acquiring the “faithful and firm belief” can be used not only within the religious context but can also be applied to any propositional beliefs.

U-8 A Bibliographical Study of “Aurangzeb per aik nazar” by Shibli Naumani

Shibli Naumani is a remarkable literary personality for his multi dimensional approach and works. His critical methodology is connected with his research based attitude and language. On the course of research, sources determine the reliability and fineness of fact whereas the search and gradation of sources depends upon the individual capabilities. 'Aurangzaib Alamgir Per Aik Nazar' by Shibli, is an eye revealing piece of research about Aurangzeb.In this book, Shibli has discussed the objections logically which were laid on Auranzaib and this book depicts Aurangzaib as a religious person with true Islamic spirit.In this way, it becomes so important to see those sources which he used to defend Aurangzaib’s religious status.This research article narrates the introduction of its sources and mentions the places from which Shibli sited. In this way Shibli comes out as authoratative and reliable researcher.