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2022 ◽  
Vol 4 (1) ◽  
pp. 1-17
Author(s):  
Muhammad Ali Shahid ◽  
Anser Mahmood

Supplication, the symbol of man's humility, is at the core of all religions, with Allah regarded as the Supreme Being who listens to people's prayers and rewards them accordingly, regardless of religion. The purpose of this qualitative research is to look into the unique service provided by Maulana Tariq Jameel to God for protection from COVID-19, which is currently wreaking havoc on people's lives. On April 21, 2020, the program was broadcast live on the ARY News Channel's Shab-e- Meeraj programme, hosted by Waseem Badami, and was available to watch online. Devout Muslims from all over the world gathered for a specially organised 'Dua' to demonstrate their heartfelt humility and unwavering faith in Allah, who they believe will alleviate their deathly affliction as a result of their prayers. The video at https://www.youtube.com/watch?v=dSRuAo14NEI provided the data. The data was assessed using Aristotle's three modes of persuasion. The researchers paid close attention to the supplication during the study and coded the most relevant phrases before translating them from Urdu to English and analysed them from a pragmatic standpoint. The discussion section included references to prayers from a variety of religious traditions from various countries to integrate the study's findings. The study's findings show that when individuals, societies, or nations of any faith face a major calamity, they are more likely to be prone to Allah for protection than to other sources of protectionKeywords: Du’a, Persuasion, Religion, Staunch Faith, The sovereignty of Allah


2022 ◽  
Author(s):  
Shogo Ikari ◽  
Kosuke Sato ◽  
Emily Burdett ◽  
Hiroshi Ishiguro ◽  
Jonathan Jong ◽  
...  

Researchers have speculated that religious traditions influence an individual's moral attitude and care toward robots. They propose that differences in moral care could be explained by values motivated by religion, anthropocentrism and animism. Here, we empirically examined how moral care for robots is influenced by religious belief and attendance with US and Japanese samples, cultures that are Abrahamic and Shinto-Buddhist traditions respectively (N = 3781). Moral care was higher in Japan and participants with higher religious beliefs had less moral care for robots only in the US. Further, participants who scored low on anthropocentrism and high on animism were more likely to attribute moral care for robots. Anthropocentrism in the US and Animism in Japan had a larger effect compared to the other country. The finding demonstrates how religion could influence moral attitudes for robots, and might suggest the realm of moral consideration could be shaped by cultural traditions.


2022 ◽  

The expression “South Asian rituals of self-torture,” chosen as the all-encompassing title of this bibliographic article, indicates a complex of inherently painful, injurious, hazardous, or, in any event, trying religious practices falling either within the domain of the mystic-ecstatic experience or within that of possession in both theistic (i.e., Hindu) and shamanistic (i.e., tribal) cult traditions of South Asia. Such practices, generally not observed within Brahmanical contexts, are also commonly termed “religious ordeals.” The English-language term ordeal is a modern reflex of Proto-Germanic *uz-dailjam, lit. “that which is dealt out (by the gods),” namely, “God’s judgment,” and it etymologically denotes an ancient mode of trial by divine judgment consisting of an arduous physical test a person charged with guilt could be occasionally forced to undergo; the result of the test was believed to determine that person’s guilt or innocence by immediate judgment of the deity. By introducing a shift in meaning that excludes from the definition of ordeal such judicial concepts as “guilt,” “trial,” “test,” and “judgment,” a number of historians of religion have used this term to designate self-torture rituals as a whole within diverse religious traditions. In the South Asian context, Hindu votive (or devotional) ordeals aim at purifying or healing the bodies and souls of devotees keeping a religious vow who have resolved to practice self-torture in order to enter into a spiritual communion with their own elected deity (by whom they are often considered to be possessed during their performance of the ordeal) so as to be temporarily identified with him/her. Whereas in theistic Hindu cults religious ordeals are performed in fulfilment of a vow and out of devotion to acquire the favor and power of a personal deity and, in certain cases, to become his/her oracles, in shamanistic tribal cults they are undertaken as rites of passage performed to authenticate a change of state in both the body and the soul of a sacred specialist (who can be variously a shamanistic figure, a medium, a diviner, or a traditional healer); the goal of the ordeal is, in this case also, the transcending of the profane human condition. In either case undergoing an extreme physical experience is equated with being initiated into a new and closer relationship with the divine, which is reflected in a person’s manifest ability to bear the physical discomfort caused by acts of self-torture while in a self-transcending or in a possession/trance state that is interpreted by both the actors and the audience as a radically transforming experience. Thus, the aim of both votive/devotional and shamanistic ordeals is achieved only when the vow-keeper’s or the shamanistic specialist’s indifference to self-torture is exhibited before an audience of devotees, and this substantial fact marks the difference between them and the individualistic, private penances involving self-torture carried out by Hindu ascetics. In this article, sections dealing with the diverse South Asian rituals of self-torture are organized in terms of both phenomenal typology and geographical area (the most parsimonious method for classifying them).


2022 ◽  
pp. 1-26
Author(s):  
Sarah Demmrich ◽  
Havagül Akçe

Abstract The religious openness hypothesis, which states that religious traditions have the potential to integrate faith with intellect, is examined in this study within a migration context for the first time. Based on two lines of research, our central question is whether the sociological context or the Islamic tradition per se explains the (in)compatibility of faith and intellect orientation and their relation to psychological openness. Religious openness, psychological openness (ambiguity tolerance and acculturation strategies) and religiosity were measured among Muslims with a Turkish migration background in Germany. Our findings show a non-significant relationship between faith and intellect orientation and we therefore propose that the secular context is the crucial explaining factor. Religious reflection also moderates the link between different forms of religiosity and ambiguity tolerance. Finally, heterogeneous religious rationalities were uncovered that challenge the negative view of Muslims as fanatic, closed-minded people which prevails among the German majority society.


Religions ◽  
2022 ◽  
Vol 13 (1) ◽  
pp. 57
Author(s):  
Michael Nosonovsky

I compare the status of a sacred language in two very different religious traditions. In Judaism, the Hebrew language is the language of liturgy, prayer, and the Written Law. The traditional way of reading Torah passages involved translating them into Aramaic, the everyday language of communication in the Middle East in the first half of the first millennium CE. Later, other Jewish languages, such as Yiddish, played a role similar to that of Aramaic in the Talmudic period, constituting a system referred to as the “Traditional Jewish Bilingualism”. Hebrew lexemes had denotations related to the realm of Biblical texts, while Aramaic/Yiddish lexemes had everyday references. Therefore, the act of translation connected the two realms or domains. The Lucumí (Santería) Afro-Cuban religion is a syncretic tradition combining Roman Catholicism with the Ifá tradition, which does not have a corpus of written sacred texts, however, it has its sacred language, the Lucumí (Anagó) language related to the Yoruba language of West Africa. While the Spanish-Lucumí bilingualism plays an important role in Santería rituals, the mechanisms of reference are very different from those of the Hebrew-Yiddish bilingualism in Judaism. In Santería, divinations about the meaning of Lucumí words play a role similar to the translations from Hebrew in Judaism. I further discuss the role of ritual dances in Santería for the transition from the sacred to the secular domain and a function of Hebrew epitaphs to connect the ideal world of Hebrew sacred texts to the everyday life of a Jewish community.


Author(s):  
Shariq Siddiqui

The commonly used definition of philanthropy used in Western scholarship excludes many Muslim acts of philanthropy. This definition privileges Western scholarly framing of philanthropy, which has been heavily informed by scientific approaches to philanthropy. This article argues that this framing of philanthropy limits our understanding of Muslim philanthropy and should not be privileged over other cultural and religious traditions’ notions of philanthropy. Muslim philanthropy is explored by examining theological and cultural sources in order to point towards a broader conception of philanthropy within an Islamic context. It illustrates the challenges of strict adherence to the Western definition of philanthropy for scholars of Muslim philanthropy. Ultimately, the article suggests a framework that the field of philanthropic studies can use to go beyond its Western-centric definition to be more inclusive of other cultural and faith perspectives, and proposes that Muslim philanthropy should be interpreted as a discursive tradition.


2022 ◽  
Vol 8 (1) ◽  
pp. e001206
Author(s):  
Sumona Mandal ◽  
Niall Simmons ◽  
Sidra Awan ◽  
Karim Chamari ◽  
Irfan Ahmed

Intermittent fasting (IF) is an increasingly popular dietary practice, and its implementation is found throughout human civilisation in various cultural, spiritual and religious traditions. Emerging evidence has shown that the health benefits of IF stretch beyond calorie restriction and weight loss. These benefits include metabolic shifts in energy production, the optimisation of peripheral circadian clocks, and overall improvement in physiological markers of metabolic health. IF has been proposed to reduce systemic inflammation and have a role in the prevention and treatment of chronic disease. For the athlete, IF protocols offer a potential new frontier for maintaining performance in the fasted state. They may allow athletes to optimise training adaptions, while respecting individual cultural, religious, and/or spiritual preferences to fast and exercise. Below, we discuss the physiological impact of fasted exercise while highlighting areas for future work to improve our understanding and implementation of the practice for the benefit of both the active general community and sporting populations.


2021 ◽  
Vol 6 (02) ◽  
pp. 235-252
Author(s):  
Raudatul Ulum ◽  
Lutfi Firdausi

This research was conducted to understand the tension between two internal Hindu religious groups in Bali since 1984. The tension shows resistance of Balinese traditional Hindus to the Sampradaya or the spiritualist group of the Hare Krishna consciousness movement. The feud started from a hate speech on social media from both sides that leads to physical persecution. The research was conducted using a case study method, with interviews and observations at the scene and religious practices. This study found out that the conflict was rooted in different religious understandings between the Hare Krishna Gaudy Vaisnava theology and Balinese Hindu Traditional, as well as differences in acceptance of Balinese religious traditions. The contestation of the two parties escalated the feud on social media, then heated up to the closing of Hare Krishna's religious activities. The accumulation of tension was also triggered by religious activities and the appearance of Hare Krishna followers was considered to be in contrast to the Balinese traditional community, and the rite system was considered not to reflect Balinese customs. The research concludes that the institutional interaction between the two parties is deadlocked, although so far there is still a safety valve, namely Nyama Baraya, but the potential for conflict still arises. Similarity of ethnic background; dialogue intentions do not find common ground, the reintegration process is threatened with failure. A solution through dialogue is still the best step compared to resolving power or law enforcement, therefore efforts to bring the two parties together in dialogue must continue.


Religions ◽  
2021 ◽  
Vol 13 (1) ◽  
pp. 39
Author(s):  
Andrew Lloyd Williams

International relations theory (IRT) often ignores or has difficulty accounting for religion. Thus, the choice of “new” historians of human rights to focus on religious actors in the lead-up to the Universal Declaration of Human Rights (UDHR) is a noteworthy development. One important finding of this stream of scholarship is the crucial role played by Christian personalists in the cultivation of “human rights” discourse in the 1930s and 1940s. However, new school historiography carries assumptions consistent with IRT liberalism that weaken its analysis of religion in the origins of human rights. Most problematic is its dichotomous framework that pits liberal secularism against reactionary religion, which tends to minimize interpretive possibilities. By contrast, IRT constructivism is attuned to the emergence and socialization of norms as different cultures, religious traditions, and value systems interact. Various actors and social networks create, inter-subjectively, pragmatic consensus from positions of fundamental ideological difference. As such, this paper, following a constructivist impulse, uses the case of new school historiography of human rights to better understand the weakness and the promise of IRT in explaining the role of religion in international relations.


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