Academic literature on the topic 'Healing – Religious aspects – Islam'
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Journal articles on the topic "Healing – Religious aspects – Islam"
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Nabi, Faisal, and Syed Yaheen Shah Bukhari. "Sufi Method of Treatment & Physical Illness Healing in Hindu Pak Sufis." Applied Science and Innovative Research 6, no. 4 (November 17, 2022): p108. http://dx.doi.org/10.22158/asir.v6n4p108.
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Every aspect of human experience, including health and illness, has a spiritual component. Spirituality is now recognized as one of the key factors influencing health, and it is no longer just the domain of mysticism and religion. Spirituality has become a focus of neuroscience study in recent years, and it appears to have great promise for improving therapeutic therapies as well as our understanding of psychiatric morbidity. Sufism has been a well-known spiritual movement in Islam, drawing inspiration from major world faiths like Christianity and Hinduism and making a significant contribution to the spiritual health of many people both inside and outside the Muslim world.Sufism began in the early days of Islam and had many notable Sufis, but it wasn’t until the mediaeval era that it rose to its greatest height, culminating in a number of Sufi groups and its leading proponents. The Sufism promotes God as the sole source of genuine existence as well as the cause of all existence, and it seeks communication with God through spiritual realization, with the soul serving as the medium for this communion. It might offer a crucial connection for comprehending the origin of religious experience and how it affects mental health. In this connection author has attempted to address the Sufi of 18 century to 19 century, well-known Sufi Sain baba RA was benefited by haji Ali shah Buskhari.
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Pasiska, Pasiska. "KONSEP MANUSIA DAN KOMUNIKASI DALAM PERSEPEKTIF PSIKOLOGI TRANSPERSONAL DAN ISLAM." INJECT (Interdisciplinary Journal of Communication) 3, no. 2 (December 1, 2018): 273. http://dx.doi.org/10.18326/inject.v3i2.273-292.
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This paper analyzes more deeply on how transpersonal psychology is one of the fields in psychology that integrates psychological concepts, theories, and methods with spiritual wealth from various cultures and religions. The core concept of transpersonal psychology is nonduality, the knowledge that each part of human is part of the whole universe. Cosmic union that sees everything as a whole. Transpersonal psychology focuses more on spiritual or transcendental aspects of humans. Further, the transpersonal in the Islamic concept is more optimizing human potential for values to Godhead, which is done by Sufi as an effort to find out a way to God, starting from tobat, zuhud, ridha, tawadhu, mahabbah and ma’rifah as the manifestations of an optimization of Godhead values in human beings. The transpersonal psychology aspect is highly correlated with Islam particularly in the field of mental illness healing which is done through salat, fasting, dzikir (remembering God), doa (praying), and hajj (pilgrimage).AbstrakArtikel ini mengungkap lebih dalam bagaimana psikologi transpersonal sebagai salah satu bidang psikologi yang mengintegrasikan konsep, teori, dan metode psikologi dengan kekayaan spritual dari bermacam-macam budaya dan agama. Konsep inti dari psikologi transpersonal adalah non-dualitas (nonduality), suatu pengetahuan bahwa tiap-tiap bagian (manusia) adalah bagian dari keseluruhan alam semesta. Penyatuan kosmis yang memandang segala-galanya sebagai satu kesatuan. Psikologi transpersonal lebih menitikberatkan pada aspek-aspek spiritual atau transendental dalam diri manusia. Kemudian transpersonal dalam konsep Islam lebih optimalisasi potensi manusia terhadap nilai-nilai Ketuhanannya, yang dilakukan dikalangan sufi dalam upaya menemukan jalan menuju kepada Tuhan, dimulai dari tobat, zuhud, ridha, tawadhu, mahabbah dan ma’rifah yang mana manifestasi dari hal tersebut ialah optimalisasi nilai-nilai Ketuhanan dalam diri manusia. Aspek psikologi transpersonal yang sangat berkeorelasi dalam Islam khususnya dalam bidang penyembuhan penyakit mental ialah melalui sholat, puasa, dzikir, doa,dan haji.
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Shafi, Surina Mohamad, Mohd Zulkifli Awang, Nurul Aisyah Amir Ramli, Izzati Aminah Subhan, and Ishak Mas’ud. "Pelaksanaan Amalan Chaplaincy Muslim di Hospital Mesra Ibadah (HMI)." Ulum Islamiyyah 33, S5 (December 30, 2021): 153–70. http://dx.doi.org/10.33102/uij.vol33nos5.409.
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Chaplaincy is a health professional who can provide guidance on patient management and care in terms of listening and spiritual guidance skills. The practice of chaplaincy has long been growing in Western countries and the demand for Muslim chaplaincy is increasing every year. The level of spiritual guidance used in helping the patient's healing process is divided into three, namely advice, guidance and emotional and psychological strengthening (psychotherapy). In Malaysia, practices such as visits by Religious Officers or hospital volunteers on the dying patient have existed. However, there is no specific training or proper guideline to help patients and families in terms of spiritual needs. The Islamic Medical Association of Malaysia (PPIM) in a study on prayer when sick found that only 20 per cent of Muslim patients perform prayers while on the ward. Meanwhile, Hospital Sultanah Nur Zahirah, Kuala Terengganu in a study on the implementation of worship while in the ward found that 48 per cent of patients said that no medical staff guided them on how to perform prayer and how to perform ablution (wudhu’) while in the hospital ward. The awareness to meet the needs of patients especially Muslim patients has brought Al-Islam Specialist Hospital together with the Academy of Ibadah Mesra Hospital (HMI) to introduce a chaplaincy programme that is adapted and adapted to the basic Islamic and practical concepts that are suitable to be practised in Malaysia. This article is in the form of narrative reviews and studies conducted by the library method by analyzing the practice and implementation of Muslim chaplaincy in domestic and foreign hospitals. The chaplaincy program has the potential to be absorbed as a specialized program in every public and private hospital in the country. It is seen to help patients who need guidance in the aspect of holistic healthcare which includes four major elements, namely physical, psychological, mental and spiritual. Chaplaincy not only benefits Muslim patients but also non-Muslim patients.
Abstrak
Chaplaincy merupakan profesional di bidang kesihatan yang dapat memberikan panduan dan bimbingan tentang pengurusan dan penjagaan pesakit dari sudut kemahiran mendengar dan bimbingan spiritual. Praktis chaplaincy telah lama berkembang di negara Barat dan permintaan untuk chaplaincy Muslim semakin meningkat saban tahun. Tahap bimbingan spiritual yang digunakan dalam usaha membantu proses penyembuhan pesakit terbahagi kepada tiga iaitu nasihat, bimbingan tunjuk cara serta pengukuhan emosi dan psikologi (psikoterapi). Di Malaysia, amalan seperti ziarah pesakit oleh Pegawai Agama atau sukarelawan hospital yang membantu ketika sakaratul maut telah wujud namun tiada suatu latihan khusus atau garis panduan yang tepat bagi membantu pesakit dan keluarga dari sudut keperluan spiritual. Persatuan Perubatan Islam Malaysia (PPIM) dalam kajian mengenai solat ketika sakit mendapati hanya 20 peratus daripada pesakit beragama Islam yang menunaikan solat ketika berada di wad. Manakala Hospital Sultanah Nur Zahirah, Kuala Terengganu dalam kajian mengenai pelaksanaan ibadah ketika berada di wad mendapati 48 peratus pesakit menyatakan tiada petugas perubatan yang membimbing mereka tentang cara melakukan solat dan cara mengambil wudhu ketika berada di wad hospital. Atas kesedaran untuk memenuhi keperluan kepada pesakit terutamanya pesakit Muslim, telah membawa Hospital Pakar Al-Islam bersama dengan Akademi Hospital Mesra Ibadah (HMI) memperkenalkan program chaplaincy yang diadaptasi dan disesuaikan dengan konsep asas Islam dan praktikal yang sesuai diamalkan di Malaysia. Artikel ini adalah berbentuk ulasan naratif dan kajian dijalankan dengan kaedah kepustakaan dengan menganalisa amalan dan pelaksanaan chaplaincy Muslim di hospital-hospital dalam dan luar negara. Program chaplaincy berpotensi untuk diserapkan sebagai program khusus di setiap hospital awam dan swasta di negara ini. Ianya dilihat membantu pesakit yang memerlukan panduan dalam aspek penjagaan kesihatan secara holistik yang merangkumi empat elemen besar iaitu fizikal, psikologi, mental dan spiritual. Chaplaincy tidak hanya terguna pakai kepada pesakit Muslim, bahkan pesakit bukan Muslim juga turut menerima manfaat darinya.
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Majeed, Debra Mubashshir. "Aspects of Islam ? By Ron Geaves." Teaching Theology & Religion 10, no. 4 (October 2007): 251–52. http://dx.doi.org/10.1111/j.1467-9647.2007.00379.x.
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Rasyid, Muhammad Rusdi. "Pemikiran Pendidikan Islam Abdurrahman Mas’ud." Al-Riwayah : Jurnal Kependidikan 10, no. 2 (September 3, 2018): 313–23. http://dx.doi.org/10.47945/al-riwayah.v10i2.152.
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This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'ud seems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects
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Rasyid, Muhammad Rusdi. "PEMIKIRAN PENDIDIKAN ISLAM ABDURRAHMAN MAS’UD." Al-Riwayah: Jurnal Kependidikan 10, no. 2 (September 30, 2018): 313–23. http://dx.doi.org/10.32489/al-riwayah.163.
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This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'ud seems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects.
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Rusdi Rasyid, Muhammad. "Pemikiran Pendidikan Islam Abdurrahman Mas’ud." Al-Riwayah: Jurnal Kependidikan 10, no. 2 (September 10, 2018): 313–23. http://dx.doi.org/10.32489/al-riwayah.3.
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This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'udseems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects.
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Mahmudi, Mahmudi. "PENDIDIKAN AGAMA ISLAM DAN PENDIDIKAN ISLAM TINJAUAN EPISTEMOLOGI, ISI, DAN MATERI." TA'DIBUNA: Jurnal Pendidikan Agama Islam 2, no. 1 (May 21, 2019): 89. http://dx.doi.org/10.30659/jpai.2.1.89-105.
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This paper presents two terms which have differences, namely Islamic religious education and Islamic education. To see these two terms, the author reviews them from two interrelated aspects, namely the epistemological aspect as the theory of knowledge and aspects of content or material which is one of the important points in understanding the curriculum. Meanwhile, in terms of epistemology, Religious Education is more inclined to apply in educating in the context of Islam. While Islamic education speaks at the source level, in theory, the principle recorded is the forerunner of the Islamic Religious Education material itself. As for content or material, basically between Islamic Education with Islamic education as in an epistemological view, there is no difference which means that the terms contained in Islamic Education include aqidah, worship, and morals which are explained in terms of an introduction to Allah SWT, potential, human functions, and morals. Keywords: Education, Islamic Education, Epistemology This paper presents two terms which have differences, namely Islamic religious education and Islamic education. To see these two terms, the author reviews them from two interrelated aspects, namely the epistemological aspect as the theory of knowledge and aspects of content or material which is one of the important points in understanding the curriculum. Meanwhile in terms of epistemology, Religious Education is more inclined to apply in educating in the context of Islam. While Islamic education speaks at the source level, in theory, the principle recorded is the forerunner of the Islamic Religious Education material itself. As for content or material, basically between Islamic Education with Islamic education as in an epistemological view, there is no difference which means that the terms contained in Islamic Education include aqidah, worship, and morals which are explained in terms of introduction to Allah SWT, potential, human functions, and morals. Keywords: Education, Islamic Education, Epistemology
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Khairul, Khairul Amri. "MENJAGA LINGKUNGAN DALAM PEMBELAJARAN PENDIDIKAN AGAMA ISLAM DI MIS AL ISLAM PARIT JAWAI." Atta'dib Jurnal Pendidikan Agama Islam 1, no. 1 (June 23, 2020): 1–14. http://dx.doi.org/10.30863/attadib.v1i1.560.
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This research is a qualitative study with a descriptive approach. This research was conducted at MIS Al-Islam Parit Jawai, Bukit Segoler Village, Tebas District, Sambas Province. Data taken in research conducted based on the reults of interviews and observations made. The focus of this research is to find out how the application of Islamic religious education in MIS Al-Islam in protecting the environment. Based on the results of research that Islamic religious education in MIS Al-Islam is not only concerned with cognitive aspects but also aspects of affective and psychomotor aspects. The activities carries out by students in protecting the environment are: Planting trees, taking out the trash, and social services carried out with the community. All activities carried out are the implementation of Islamic religious lessons in MIS Al-Islam namely, Aqidah Akhlak, Fiqh, and Al-Quran Hadits. Keywords: Environment, Learning, Islamic Education
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Reda, Amir Abdul. "Framing Political Islam." American Journal of Islamic Social Sciences 33, no. 4 (October 1, 2016): 1–22. http://dx.doi.org/10.35632/ajiss.v33i4.236.
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What aspects of the Syrian Muslim Brotherhood’s (a.k.a. the Ikhwan) cultural/ideological framing contributed to its failure to gather opponents of the Assad regime around its leadership during the 2011uprising? What does this reveal about why some Islamist political parties failed in situations of high political contention, such as the Syrian civil war? I argue that despite considerable evolution in the Syrian Brotherhood’s cultural/ideological framing since its first uprising (1977-82), it failed to target three crucial aspects of the 2011 uprising: the military struggle, the masses, and the religious minorities. My research outlines how the movement’s ideological shift toward non-violence and post-1982 reorientation toward democratic elections (ironically) prevented its members from playing a leadership role in what was mainly an armed struggle. At the same time, my research outlines how this evolution and its related changes attracted neither the masses, which remained oriented toward the traditional economic elites, nor the Sunni-oriented religious minorities. I argue that these three crucial aspects undermined the Ikhwan’s efforts and illustrate how poor cultural/ideological framing can doom even those Islamist political parties with the strongest resource mobilization capacities and previously unmatched situationsof political opportunity structures.
Dissertations / Theses on the topic "Healing – Religious aspects – Islam"
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Velthuysen, Daniel Nicholas. "A pastoral theological examination of inner healing." Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1016248.
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Doing a survey of the ministry of inner healing, one is arrested by three salient features: its pragmatic and correlative development, its lay orientation, and the inconsistent and naïve theoretical explanation of the phenomenon. Inner healing, or as it was first known, the healing of the memories, appears to have its roots with Agnes Sanford during the 1940's (Sandford 1982: 3-4). Over a period of time and through a series of events, Sanford experienced what she termed a healing of memories. After some reflection on her experiences she began to teach her views at the School of Pastoral Care started by her husband in 1958, at Camps Farthest Out (CFO), and at numerous churches and conferences.
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MacDonald, Kathleen Anne. "Sacred healing, health and death in the Tibetan Buddhist tradition." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32927.
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The Tibetan Buddhist approach to healing, health and death is rooted in the sacred. Its teachings and techniques create a road map guiding the practitioner through the process of purification called sacred healing. It encompasses foundational Buddhist teachings, sacred Buddhist medicine, and the esoteric healing pathways found in tantra and yoga, which together constitute a detailed and technical guide to healing. The mind is central to all aspects of Tibetan Buddhism. The ability to focus the mind through meditation during life enables the practitioner to prepare for death by experiencing the subtle aspects of the body and mind through the chakras. Both Tibetan spiritual teachers and doctors practise healing and help practitioners learn to focus their minds in preparation for death. The moment of death presents the greatest opportunity for attaining sacred health, but healing can also occur after death. The objective of this thesis is to present the Tibetan Buddhist understanding of sacred healing in relation to life, death, the bardos and suicide through its texts, teachings and techniques.
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Murphy, Robert E. "Transforming the healing narrative: A pastoral understanding of Christ's healing ministry and the anointing of the sick." Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:105020.
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Ashour, Omar. "A world without Jihad? : the causes of de-radicalization of armed Islamist movements." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29750.
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Several armed Islamist movements have shown remarkable behavioural and ideological transformations towards non-violence. The "de-radicalization" processes of these movements removed tens of thousands of former militants from the ranks of al-Qa'ida's supporter and acted as disincentives for would-be militants. These processes have taken place on a large scale in Egypt and Algeria, and on a smaller scale in Libya, Saudi Arabia, Yemen, Jordan, Tajikistan, Malaysia and Indonesia.This dissertation addresses crucial lacunae in the literature on Islamism, security and counterterrorism studies by asking the question 'why do radical Islamist militants revise their ideologies, strategies and objectives and initiate a de-radicalization process.' The dissertation also aims to answer the question of what are the necessary conditions under which this process can be successful. In the following chapters, I analyze how such factors as state policies, charismatic leadership and social interaction between the layers of an Islamist organization, as well as between the same organization and the "other," can all interact to shape the prospects for renunciation violence, both behaviourally and ideologically, by an Islamist movement. Empirically, I analyze the deradicalization processes of three cases in Egypt (the armed wings of the Muslim Brothers, the Islamic Group and al-Jihad Organization) and one case in Algeria (Islamic Salvation Army and affiliated militias). I also analyze two cases of deradicalization failure in Algeria, as a means to further explicate and examine my variables.
The arguments in the dissertation are based on qualitative comparative research. Archival interviews, supplemented by personal ones, with Islamist leaders, mid-ranking commanders, grassroots organization members, Islamist movements' specialists, former security and intelligence officers and state officials are analyzed to help identify the potential causes of de-radicalization from different perspectives. Content analysis is also used to examine original literature and statements produced by the Islamist groups under study and their leaders to both legitimize and, at a later stage, to de-legitimize violence.
In the conclusion, the dissertation provides a comprehensive theoretical framework that explains the causes of de-radicalization of armed Islamist movements. It also provides direction for future research agendas and addresses policy implications relevant to de-radicalization.
Plusieurs mouvements islamistes armes ont donne les signes d'importants changements sur le plan du comportement et de l'ideologie en faveur de la nonviolence. Les processus de de-radicalisation de ces mouvements ont conduit au retrait de dizaines de milliers d'anciens militants des rangs des supporteurs d' Al Qaida et ont eu un effet dissuasif sur ceux qui songeaient a se joindre a eux. Ces processus ont eu lieu a grande echelle en Egypte et en Algerie et a plus petite echelle en Libye, en Arabie Saoudite, au Yemen, en Jordanie, au Tadjikistan, en Malaisie et en Indonesie.
Cette these porte sur des lacunes importantes dans la litterature sur l'islamisme, les etudes de securite et le contreterrorisme. Elle cherche a savoir pourquoi les militants radicaux islamistes ont revise leurs ideologies, leurs strategies et leur objectifs et initie un processus de de-radicalisation. Cette these vise arepondre a ces questions afin de comprendre les conditions necessaires a la reussite d'un tel processus. Au cours des chapitres suivants, j'analyse comment des facteurs tels que les politiques etatiques, le leadership charismatique, et les interactions sociales entre les couches d'une organisation islamiste ainsi qu'entre la meme organisation et l' « Autre» peuvent tous interagir pour modifier les perspectives d'un mouvement islamiste de fayon aI'amener arenoncer ala violence, tant dans son comportement que dans son ideologie. De fayon empirique, j'analyse les processus de deradicalisation de trois cas en Egypte (l'aile armee des Freres musulmans, le Groupe islamique et l'Organisation du al-Jihad) et d'un cas en Algerie ( l'Armee islamique du salut et les milices affiliees). J'analyse egalement deux cas d'echec de la deradicalisation en Algerie afin d'examiner mes variables.
Les arguments de cette dissertation sont fondes sur une recherche qualitative comparee. Des entrevues archivees et des entrevues que j'ai moi-meme realisees avec des autorites islamistes, des sous-officiers ainsi qu' avec de jeunes sympathisants, des militants de souche, des specialistes des mouvements islamistes, des anciens officiers de la securite et du renseignement et des employes de l' etat sont analysees afin d'aider it identifier sous differents angles les causes potentielles de de-radicalisation. L'analyse de contenu est egalement utilisee pour examiner la litterature de base ainsi que les communiques produits par des groupes islamistes et leurs chefs pour legitimer et plus tard, pour delegitimer, la violence.
En conclusion, la these presente un cadre theorique qui explique les causes de la de-radicalisation des mouvements islamistes armes. Elle propose egalement des avenues de recherche et traite des implications concemant les politiques gouvemementales et autres relatives ala de-radicalisation.
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Scott, Jennifer Lee. "An Islamic feminism? competing understandings of womens rights in Morocco." Thesis, Georgia Institute of Technology, 2003. http://hdl.handle.net/1853/5430.
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Ibrahim, Mohammed Zakyi. "Communication models in the Holy Qurʾān : God-human interaction." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26690.
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This thesis presents an indepth examination of the exegetical treatment of Qur'anic themes and concepts. It explains the process of communication between God and human beings by using communication models. The invisibility of God to human beings, coupled with His difference in nature, make their interaction difficult to conceive but not impossible. This thesis will thus seek to show how that interaction is feasible, making it as comprehensible as possible.Muslim theologians studied exhaustively the subject of God's speech and its nature without actually revealing its process in any detail or in systematic fashion. This thesis concludes that the theological differences have little bearing on God as a communicator. Finally, it demonstrates that the process of God-human interaction is entirely different from that of ordinary interpersonal communication.
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Moalimishak, Mohamed Rashad. "[The] ethical evaluation of brain dead persons and organ transplantation in contemporary Muslim ethics." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=105427.
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This dissertation is primarily about the ethical evaluation ofbrain death, brain-dead persons and organ transplantation in contemporary Muslim ethics.Cette tQese est premierement au sujet de l'évaluation éthique de la mort cérébrale et les personnes dans un coma dépassé aux éthiques Musulmanes contemporaines.
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Muhamad, Nazlida. "Muslim consumers' motivation towards Islam and their cognitive processing of performing taboo behaviors." University of Western Australia. Faculty of Business, 2008. http://theses.library.uwa.edu.au/adt-WU2009.0011.
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Although religion is an important cultural force that shapes consumers' values and norms, the taboo stigma attached to the investigation of religion's influences in marketing areas has limited the knowledge about how religion influences consumers' decision-making. This study explored the affect of Muslim motivation in following Islam in their decision-making process to perform behaviors that are subject to Islamic rulings known as fatwa. Three behaviors that are subject to fatwa declarations; smoking, listening to popular music and buying a Coca Cola soft drink, were chosen. Utilizing the Theory of Planned Behaviors, this study examined: 1) If a Muslim's motivation in following Islam is an effect in their cognitive and behavioral responses regarding the fatwa prohibited behaviors. 2) If Muslim motivation in following Islam is an effect in their decision-making in deciding to whether to perform fatwa prohibited behaviors. Based on a Malaysian university student sample, multiple analyses of variance with covariate's (MANCOVA) results show that a Muslim's motivation in following Islam, his or her gender and their interaction have significant effects in their responses in regards to the behaviors. Muslim males, who are extrinsically motivated towards Islam tended to report a greater intention to smoke, buy a Coca Cola soft drink and tended to report they experienced more social pressure to smoke as compared to others. Nonetheless, SEM analysis found that the sample's responses on items related to the Theory of Planned Behavior (TPB) about buying a Coca Cola soft drink brand did not fit the model. Other unaccounted for factors that may be related to the Muslims' decision-making about the product, such as possible consumer animosity, was not captured in the survey. The samples responses on smoking and listening to popular music provided a good fit to the model proposed. ii This study found that the Muslim respondents' motivation in following Islam had an effect on the role of perceived social pressure in their planning to smoke, and on the role of perceived social pressure in their planning to listen to popular music. Respondents' motivation in following Islam also had an effect on the role of perception of control in their reported smoking and listening to popular music. The intrinsically motivated Muslim consumers tended to be more concerned about others approval in their deciding to smoke and to listen to popular music, than the average extrinsic respondents. The intrinsic Muslim respondents also tended to perceive having incomplete control over smoking and listening to popular music, compared to their extrinsic counterparts. Respondents' attitudes towards smoking and listening to popular music were found to be not relevant in respondents' decision-making to perform the behaviors. This study also found evidence for the effect of type of fatwa prohibition ruling in Muslim respondents' responses and decision-making to perform behaviors in this study. Findings from this study suggest a significant effect of fatwa rulings on products or behaviors, among the sample of young Malaysian Muslim respondents. The findings highlight the needs for marketers to understand nature of fatwa rulings on products, in order to win over Muslim consumers in the marketplace.
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Ismail, Badroen. "Potential use of Islamic finance among Muslims in Port Elizabeth." Thesis, Nelson Mandela Metropolitan University, 2017. http://hdl.handle.net/10948/17526.
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The resurgence of Islam across the globe combined with the resilience that Islamic financial assets have shown against the onslaught of the current financial crisis, make Islamic finance an attractive alternative financial system. Over the past decade, the Islamic finance sector have shown double digit growth rates beyond the traditional areas of the Gulf Cooperation Council (GCC) regions of Asia as well as other parts of the Middle-East and North Africa (MENA) regions. Research suggests that the future of Islamic finance in Africa depends on business opportunities in South Africa, Kenya, Nigeria and Senegal. The South African government, in conjunction with the national finance authorities, have made their intention clear to position the country as the Islamic finance hub for the rest of the African continent. Despite various marketing campaigns over the past decade to convince the public that Islamic banking and finance is for everyone, non-Muslims generally view Islamic banking as being for Muslims alone. Scepticism towards Islamic finance has resulted in a mere 15 per cent of the estimated 1.5 million South African Muslims currently making use of the sector’s banking and retail instruments. This lack of interest is impacting negatively on the country’s aspirations to establish itself as the gateway of Islamic finance to the rest of Africa. Generally, people’s attitudes toward utilising Islamic finance are regarded as a key obstacle to the development of the Islamic banking and finance system in Muslim minority countries. A Kuwait Finance House research report (2012) highlighted a lack of awareness and knowledge of Islamic finance products and services as key factors stifling the growth of the Islamic finance sector in South Africa. In this context, it was deemed necessary to analyse how knowledge, awareness, expectations, beliefs, perceptions and ancillary external factors impact on potential users’ attitude and decision to adopt or reject Islamic finance.By means of adapting Fishbein’s (2000; 2008) Integrative Model of Behavioural Prediction, a universally-acceptable behavioural-change model, this research explains in a holistic manner how cognitive, affective and environmental measures impact on a Port Elizabethan Muslim’s attitude and eventual decision to accept (or reject) Islamic finance. This study has found that knowledge was the most important variable influencing attitude and intention to use (or reject) Islamic finance. Consequently, this thesis proposed that Islamic institutions should focus their efforts on promoting knowledge and awareness of their products among the South African Muslim and non- Muslim population. As the global Shari’ah finance industry continues its positive growth trajectory, it is imperative that Islamic finance stakeholders in South Africa ensure that they exploit the benefits derived from online learning platforms and assist, by means of cross-border collaborations, more students to have greater access to Islamic finance courses. Furthermore, universities and training institutions are encouraged to offer courses and qualifications in Islamic finance to close the talent gap that currently exist in this particular field of study.
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Hatta, Mohammad Firdaus Mohammad. "The compliancy and effectiveness of Islamic debt financing in the Malaysian economy from the perspective of ancient and contemporary literature." Thesis, University of Wales Trinity Saint David, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683029.
Full textBooks on the topic "Healing – Religious aspects – Islam"
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Fawzī, Maḥmūd. al- Islām kitāb maftūḥ. al-Qāhirah: Maktabat al-Turāth al-Islāmī, 1987.
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Sündermann, Katja. Spirituelle Heiler im modernen Syrien: Berufsbild und Selbstverständnis - Wissen und Praxis. Berlin: H. Schiler, 2006.
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Hoffer, Cor. Volksgeloof en religieuze geneeswijzen onder moslims in Nederland: Een historisch-sociologische analyse van religieus-medisch denken en handelen. Amsterdam: Thela Thesis, 1998.
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Hoffer, Cor. Volksgeloof en religieuze geneeswijzen onder Moslims in Nederland: Een historisch-sociologische analyse van religieus-medisch denken en handelen. Amsterdam: Thela Thesis, 2000.
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Faḥlah, Ḥasan Ramaḍān. al- Tadāwī bi-al-Qurʼān. ʻAyn Malīlah, al-Jazāʼir: Dār al-Hudá, 1995.
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Ahmed, Musa. Health and healing in the Qur'an. Kano: Triumph Pub. Co., 1996.
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Jindī, Fatḥī ibn Fatḥī. al- Nadhīr al-ʻuryān li-taḥdhīr al-marḍá wa-al-muʻālijīn bi-al-ruqá wa-al-Qurʾān. al-Riyāḍ: Dār Ṭaybah, 1995.
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al-ʻ Ilāj bi-al-Qurʾān: Al-musammá bi-al-Tuḥfah al-ʻAlawīyah fī ʻilāj al-siḥr wa-al-ḥasad wa-al-aʻmāl al-Shayṭānīyah. Bayrūt: Muʾassasat al-Balāgh, 2004.
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Ḥusaynī, Abū Hammām. Iktishāf al-nafs fī daḥr al-Shayṭān fī ʻilāj bi-al-Qurʾān: Abū Hamām al-Ḥusaynī. Bayrūt: Dār al-Maḥajjah al-Baydāʾ, 2003.
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ʻAqīl, Muḥsin. al- Asrār al-rabbānīyah fī mujarrabāt al-imāmīyah. Bayrūt, Lubnān: Dār al-Maḥajjah al-Bayḍāʾ, 2000.
Find full textBook chapters on the topic "Healing – Religious aspects – Islam"
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Khroul, Victor. "Digitalization of Religion in Russia: Adjusting Preaching to New Formats, Channels and Platforms." In The Palgrave Handbook of Digital Russia Studies, 187–204. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42855-6_11.
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AbstractExamining the “digital” as a challenge to one of the most traditional spheres of private and public life of Russians, the chapter is focused on institutional aspects of the religion digitalization in the theoretical frame of mediatization. Normatively, digitalization as such does not contradict the dogmatic teaching of any traditional for Russia religion, in Christianity, Judaism, Islam and Buddhism theologically it is being considered as a neutral process with good or bad consequences depending on human will. Therefore, functionally digital technologies are seen by religious institutions as a shaping force, one more facility (channel, tool, space, network) for effective preaching while the core of religious practices still remains based on non-mediated interpersonal communication.
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Dols, Michael W., and Diana E. Immisch. "Religious Healing in Islam." In Majnūn: The Madman in Medieval Islamic Society, 211–60. Oxford University Press, 1992. http://dx.doi.org/10.1093/acprof:oso/9780198202219.003.0009.
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"Textual Aspects of Religious Authority in Premodern Islam." In Islamic Studies in the Twenty-first Century, 47–66. Amsterdam University Press, 2016. http://dx.doi.org/10.1515/9789048528189-004.
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Berkey, Jonathan P. "Textual Aspects of Religious Authority in Premodern Islam." In Islamic Studies in the Twenty-First Century, 47–66. Amsterdam University Press, 2017. http://dx.doi.org/10.2307/j.ctt1zxsk97.6.
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Bunt, Gary R. "Status Update." In Hashtag Islam, 35–62. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469643168.003.0004.
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This chapter explores how the Internet became digitally integrated into dynamics of Islamic religious issues and faith, often with a seamless divide between off-line and online components. It looks at specific dimensions of faith, including the Qur'an, pilgrimage, gender, and the different aspects of Muslim life as represented online. This includes different ideas about spirituality and religious authority.
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Beşikçi, Mehmet. "4 Domestic Aspects of Ottoman Jihad: The Role of Religious Motifs and Religious Agents in the Mobilization of the Ottoman Army." In Jihad and Islam in World War I, 95–116. Amsterdam University Press, 2016. http://dx.doi.org/10.1515/9789400602335-007.
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Weru, John K., and Esther W. Nafula. "Psychosocial-Spiritual Healing." In Global Perspectives in Cancer Care, 295–301. Oxford University Press, 2022. http://dx.doi.org/10.1093/med/9780197551349.003.0028.
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Culture is a collective way of life characterized by a set of patterns of knowledge, beliefs, and behaviors. The concept of culture in relation to cancer is poorly understood. In sub-Saharan Africa, there are many communities with major cross-cultural differences. These variations greatly influence health-seeking behavior and treatment choices. Many patients with cancer are still diagnosed late in their illness due to poorly structured screening and referral systems. Traditional healers are a big part of African society, as they are often the first point of contact for cancer patients. These healers are considered to have received healing powers from God and are an essential part of traditional African religion. They use herbal treatments, ancestral incantation, as well as other religious healing practices to provide treatment. Generally, patients only seek professional medical advice after treatment from traditional healers has failed. Spirituality is difficult to define, but generally refers to a connection with a larger reality. Its aim is to give meaning to life through religion, meditation, or art. The predominant religions practiced in Africa are Christianity, Islam, Hinduism, and traditional religions. The basic concept of spirituality is based on giving meaning to every situation in life, and cancer patients often seek meaning in their disease. Religion is a way of coping with the distressing diagnosis of cancer and has been associated with better psychological well-being. Religion and culture often overlap, as they each define a community’s way of life.
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Okasha, Ahmed, and Tarek Okasha. "Suicide and Islam." In Oxford Textbook of Suicidology and Suicide Prevention, edited by Danuta Wasserman and Camilla Wasserman, 53–60. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198834441.003.0008.
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The historical and philosophical aspects of suicide in Islam, as well as the influences of Islamic culture on the phenomena of suicide and attempted suicide are discussed, focusing chiefly on attitudes in Egypt. All studies show that suicide is less prevalent in Islamic societies compared to countries associated with other religions. Here, the reasons for suicide in different Islamic and Arabic countries are evaluated in relation to the sociocultural context. The cognitive schemata of Muslims follow the phrases of the Koran that humans were created for the main reason of worshipping God, and that life and death issues should be controlled by God and not by self-destruction. This faith can be a factor in preventing suicide attempts, especially in those practising their religious rituals. The phenomenology of psychiatric disorders in Islamic culture is characterized and dominated in its content, whether hallucinations or delusions by religious themes.
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Abu Zayd, Nasr Hamid. "Reading Religious Texts." In Critique of Religious Discourse, translated by Jonathan Wright. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300207125.003.0005.
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This chapter considers the problematic aspects of reading the religious texts themselves. It aims to help provide guidelines for the old and yet continuing polemical controversy on the part of those who reject the legitimacy of the slogan “Islam is the Solution,” which is the third approach in dealing with the phenomenon of the Islamic revival. This approach is not a by-product of the Islamist revival or merely a negative response to it: It is an approach that is rooted in modern thought, and the most prominent representatives of it may be the “advocates of enlightenment” who are now known by the name secularists—a name that is sometimes meant to stigmatize them as infidels, atheists, or heretics, with the implication that these people serve foreign interests and are traitors to their countries and to the wider Arab nation.
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Bamyeh, Mohammed A. "Introduction." In Lifeworlds of Islam, 1–10. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190280567.003.0001.
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WHY DOES ISLAM appear to persist as a powerful reference point for so many believers? This is the question of this book. Like any other question, an answer makes sense only to the extent that we clearly understand what is being asked. I wish to explore how an Islamic perspective on common affairs, among other perspectives, takes shape and becomes established in public life. In charting out this process, I will focus only on the sociological aspects of Islam, being aware that this focus leaves out vast areas of religious life—including the nature of belief, theological reason, and juridical debates. I will, however, address these areas whenever they have some bearing on the sociology of the faith....
Conference papers on the topic "Healing – Religious aspects – Islam"
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Габазов, Тимур Султанович. "ADOPTION: CONCEPT, RELIGIOUS AND HISTORICAL AND LEGAL ASPECTS." In Социально-экономические и гуманитарные науки: сборник избранных статей по материалам Международной научной конференции (Санкт-Петербург, Апрель 2021). Crossref, 2021. http://dx.doi.org/10.37539/seh296.2021.54.40.012.
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В статье раскрываются устоявшиеся понятия усыновления и их историческое видоизменение с учетом положений Древнего Рима. Приводятся статистические данные работы судов общей юрисдикции за 1 полугодие 2019 года по исследуемой категории дел как Российской Федерации в целом, так и одного из субъектов - Чеченской Республики. Анализируется отношение таких основных мировых религий как христианство, буддизм и ислам к вопросу усыновления, а также к способам, с помощью которых можно и нужно преодолевать данную социальную проблему. В работе делается акцент на усыновление детей, имеющих живых биологических родителей, а не только сирот, и дается анализ в изучении вопроса усыновления на примере чеченского традиционного общества до начала ХХ века и в настоящее время, а также исследуются виды усыновления. Вводится понятие «латентное усыновление» и раскрывается его сущность. Выявляются разногласия между нормами обычного права и шариата, которые существуют у чеченцев, а также раскрываются негативные стороны тайны усыновления. И в заключение статьи разрабатываются рекомендации по взаимообщению и взаимообогащению между приемными родителями и биологическими родителями усыновляемого. The article reveals the established concepts of adoption and their historical modification, taking into account the provisions of Ancient Rome. Statistical data on the work of courts of general jurisdiction for the 1st half of 2019 for the investigated category of cases of both the Russian Federation as a whole and one of the constituent entities - the Chechen Republic are presented. It analyzes the attitude of such major world religions as Christianity, Buddhism and Islam to the issue of adoption, as well as to the ways by which this social problem can and should be overcome. The work focuses on the adoption of children with living biological parents, and not just orphans, and analyzes the study of adoption on the example of a Chechen traditional society until the beginning of the twentieth century and at the present time, as well as explores the types of adoption. The concept of “latent adoption” is introduced and its essence is revealed. Disagreements are revealed between the norms of customary law and Sharia that exist among Chechens, as well as the negative aspects of the secret of adoption are revealed. And in the conclusion of the article, recommendations are developed on the intercommunication and mutual enrichment between the adoptive parents and the biological parents of the adopted.
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Aslandogan, Y. Alp. "PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS: FROM GHAZALI TO GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mnsp5562.
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Western analysts of trends in the contemporary Islamic world often overestimate the impact of contemporary Sufi orders and/or underestimate the impact of the spiritual tradition of Islam. Among the elements of the spiritual tradition conducive to religious pluralism is the ‘mirror’ concept: every human is seen as a mirror of God in three aspects: reflecting the at- tributes and names of God as His work of art, reflection through dependence on God, and reflection through actions God commands or commends. Since only the last aspect is vol- untary, every human, regardless of creed, is a mirror of God in at least the first two aspects. This is a potent argument for peaceful coexistence in religious diversity. The perspective of the spiritual tradition is emphatically inclusive and compassionate and naturally lends itself to non-violence, going beyond mere tolerance to hospitality and friendship. There are impor- tant impediments that prevent this perspective from having a greater impact: (1) the literalist opposition to flexible interpretation of concepts from the Qur’an and the Prophetic tradition, and the wide definition of innovation or heresy (‘bid`a’); (2) deviations of some Sufi orders and subsequent criticisms by orthodox Muslims; and (3) the impact of the politicisation of religion by some groups and political moves by certain Sufi orders. This paper argues that the only approach that has a chance of influencing the majority of contemporary Muslims in positive ways without being open to criticism is the ‘balanced’ spiritual tradition, after the style of the Companions, sometimes called tasawwuf, which strives to harmonise the outer dimensions of Islamic law and worship with the inner dimen- sion of spiritual disciplines firmly rooted in the Qur’an and Prophetic tradition. This paper will present an analysis of this ‘balanced’ spiritual tradition in Islam, from Ghazali, through Rumi, to Gülen.
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Sarudin, Anida, Mazura Mastura Muhammad, Muhamad Fadzllah Zaini, Husna Faredza Mohamed Redzwan, and Siti Saniah Abu Bakar. "The Relationship between Astronomy and Architecture as an Element of Malay Intelligentsia." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.11-4.
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Islam has been very influential in shaping societal developments in the Malay world. Such an influence manifests in various aspects of their lives, one of which can be clearly seen in several influential works carried out by Malay intellectuals in a number of fields. Old Malay manuscripts that deal with many Islamic aspects of knowledge has become a great legacy left by esteemed Malay religious scholars and intellectuals that serves as a testimony of the spread of Islam to the Malay world. Against such a backdrop, this study was carried out to examine the positive (good) and negative (bad) signs associated with Islamic months that helped Malays decide the appropriate months in which houses should be built. The study was based on a mixed-method approach based on a quantitative method and a qualitative method to help yield empirically reliable findings. The corpus-based analysis was the main analysis used by focusing on significant lexical values and concordant synthesis to highlight the good and bad signs associated with Islamic months. The researchers selected five (5) manuscripts that belonged to a corpus called Petua Membina Rumah. The analysis showed 50% of the Islamic months had negative signs while 42% of such months had positive signs. The remaining 8% had a mix of positive and negative signs. In addition, there were some instances involving a combination of positive and negative signs. Such occurrences provide an interesting view of the impact of signs on the Malay society, especially on its civilization. These significant findings highlight not only the Islamic months deemed suitable for building houses but also the thinking of Malay scholars in shaping the civilization of the Malay world.
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Pérez-Pereiro, Alberto, and Jorge López Cortina. "Cham Language Literacy in Cambodia: From the Margins Towards the Mainstream." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.15-3.
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The Cham language has been written since at least the 4th Century. As such it is the oldest attested language of all of the Austronesian languages. This literary heritage was transmitted using locally modified forms of Indian scripts which were also used to write Sanskrit. With the loss of Cham territories to the Vietnamese, many Cham became displaced and the literary culture was disrupted. In addition, the adoption of Islam by the majority of Cham led many of those who continued to write to do so in variations of the Arabic script. However, the literary potential of the language in Cambodia has not been fully realized in either script – with village scholars using it almost exclusively for religious tracts and for very limited local audiences. In 2011, the United States Embassy initiated a program to encourage the protection of Cham culture and heritage. This Cham Heritage Expansion Program ran from 2011 to 2017 and resulted in the operation of 13 schools in which over 2,500 students of different ages were taught the traditional Cham script. This effort was accompanied by the development of a now significant number of local Cham intellectuals throughout the country who are dedicating themselves to the expansion of the use of Cham as a written language in all aspects of daily life. This presentation documents the way in which interest in this long-neglected writing system was rekindled, and the new avenues for personal and communitarian expression that are being opened by the propagation of Cham literacy. It also presents current developments in the formalization of Cham language education in the country, including the possibilities of bringing the language into the school system.
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شریف اسماعیل, سركوت. "The impact of the foreign relations of the Iraqi state on the Anfal operations, (America) is a model." In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/15.
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"The Anfal crime of 1988 was a series of political, military and propaganda campaigns carried out by Saddam's Ba'athist regime against a part of the Kurdish people.In this process, all the means of genocide were used, from killing, slaughter, arrest, expulsion and expulsion to the demolition of houses, burning of fields and gardens and looting of their livestock and belongings. The Ba'ath regime's excuse for this crime was nothing but religious and political propaganda that the Kurdish nation had deviated from Islam and had turned against the state These excuses were to justify his crime because the process was named after a chapter of the Holy Qur'an, which was Anfal. For such a big and heinous crime, of course, you have to make all the internal and external factors available before you start, because without the availability of both factors, it would have been impossible for such a big and important process to succeed Therefore, Saddam's Ba'athist regime had secured international and external factors along with the availability of domestic factors to a good extent, so it carried out the process in such a comprehensive and widespread manner. The United States, which was one of the most powerful and influential countries of the time, had a strong relationship with Saddam and the Iraqi government in all political, military, economic and other aspects The Americans, who served Saddam Hussein's regime in the success of the Anfal process, not only provided military and logistical assistance to the Iraqi government, but also provided intelligence assistance to the regime On the other hand, for the sake of the Ba'ath and Saddam regimes, he had cut off all kinds of cooperation from the Kurds and refused to even welcome the Kurdish representatives when they wanted to convey the truth about the Anfal crime to the US and the world.This was one of the reasons why Saddam's regime was protected from international condemnation and prosecution thanks to its cooperation and strong ties with the Americans."