Hasil untuk "By religion"

Azza Al-Kendi

This study examines the acoustic properties of vowels in foreigner-directed speech (FDS) in interactions between female Omani-Arabic-speaking employers and their foreign domestic helpers (FDHs). Particularly, it investigates whether Arabic corner vowels /i:/, /a:/, and /u:/ undergo acoustic adaptations in FDS. The study also explores the influence of foreign interlocutors’ psycholinguistic characteristics, such as degree of foreign accent, religion, and length of residence (LoR), on the extent of these adaptations. Data were collected from 22 Omani-Arabic-speaking women interacting with their 22 FDHs and with a native speaker (NS) confederate using a spot-the-difference task. Acoustic measures including vowel space area, formant frequency measures (F1 and F2), fundamental frequency (<i>f</i>0), intensity, and duration were compared across speech directed at FDHs and the NS. The results revealed that FDS exhibited greater vowel space expansion, higher F1, and increased pitch (<i>f</i>0) and intensity compared to speech directed at the NS confederate. However, FDS did not significantly affect F2 values. Unexpectedly, vowel duration in FDS was shorter than in speech directed at the NS. Furthermore, the psycholinguistic factors of foreign interlocutors had no significant effect on vowel space expansion in FDS. These findings provide evidence that FDS is characterized by heightened prosodic and acoustic features, potentially contributing to clearer speech. Additionally, the study highlights that NSs employ FDS when interacting with foreigners perceived to have a foreign accent.

Mohammad Ali Moayer Mohammadi, MohammadHasan Goli Shirdar, Mohamad Hosein Bayati

The sudden increase in prices, along with the relative stability of incomes, has caused new problems for many Dowry debtors, which has created new problems for the country's judicial system; Because according to the current situation, many debtors who are unable to pay the installments of Dowry, have again claimed liens and requested adjustments, and this has led to the accumulation of many cases in the courts and the increase in the number of prisoners who owe Dowry; While from the perspective of Imamiyyah jurisprudence, imprisoning a Muslim who is unable to pay his debt due to poverty has absolutely no merit. This requires that the nature of the seal and its essential difference from other debts should be carefully examined by jurisprudence. However, according to Article 22 of the Family Support Law, if the amount of the dowry at the time of the marriage is one hundred and ten coins of the full spring of freedom or its equivalent, its collection is subject to the provisions of Article 3 of the Law on the Execution of Financial Convictions, and according to the prevailing judicial practice, the burden of proof of debt is on is even This is despite the fact that according to the capacity of Imami jurisprudence, it can be proved: firstly, the dowry religion is different from other debts due to the difference of the principle of the marriage contract with other status contracts; Secondly, the requirement of the spouse's ability to pay is also a very important point that can be used in Iranian law. In this article, in which the inference method is analytical-descriptive, we have tried to use the above items to help strengthen the family and provide solutions to solve the problem of dowry cases.

C. Emilia

Introduction Considering the development of this study, we selected cases where art therapy played a central role in the educational/therapeutic process. Studied 130-150 cases per year on average, for 25 years (1996-2021), including children and adolescents aged between 2 and 18 years of both sexes, different social backgrounds in terms of housing, culture, and education: education/ clinical art therapy ( Mental Health Center for Children and Adolescents ward of the Cluj-Napoca Children’s Emergency Hospital) and non-clinical education/art-therapy. The activities also have components of artistic creation, research, and teaching with students, within the disciplines “Art therapy in institutional contexts” and “Artistic play and experiment in group dynamics”, within the University of Art and Design section Pedagogy of Plastic and Decorative Arts from Cluj-Napoca Romania. The results are published at the international and world congresses to which we were invited together with the practitioners under supervision. Objectives The aims of occupational therapy, which include art therapy and play therapy, are to facilitate the use of creative process and symbolic communication, associated with narrative and imitation, to develop new ways of communication, self-expression and seeing things. Methods We use materials and techniques that are specific to visual arts (painting, sculpture, graphic, multimedia, photography, film, animation, and digital media), but also traditional ones, specific to tridimensional arts, such as pottery wheels and sculptural modeling. Activities are structured according to the following dimensions: • The making of art or the production of other crafts resembles a situation test • The analysis of the products allows the beneficiaries to attain a certain level of introspection and to “work through” their problems in constructive manner • The execution of an operation requires sensory, cognitive, and affective intervention; • Psychological dimensions, which include the individual’s intrinsic need for self-improvement, for obtaining competence and self-knowledge; • The socio-cultural and symbolic dimension of the act; • The spiritual dimension, related to the meaning of the occupation for the individual; • The temporal dimensions of the occupation (referring to the time or period of time required for recovery). Results By interacting with these factors, the individual gets to know his own potential and limits, but also those of the environment in which he lives. Image: Image 2: Conclusions An equidistant trialogue and circular relations between art, religion and science, without any specific supremacy, is created, which can offer from the start the possibility of lasting harmonizations, of informational transfers and professional enhancements that support developments, ennobling the human being through positive reorientations and beneficial recoveries. Disclosure of Interest None Declared

Kailash Timilsina, Yothin Sawangdee, Ravi Bhandari et al.

Abstract Background The number of breastfeeding mothers participating in a labor force to generate income has been increasing in Nepal. In this regard, the study aims to assess the survival of Under 3 children in Nepal from the mother based on their labor force participation and breastfeeding status. Methods Data for the study were obtained from the Nepal Demographic and Health Survey 2016. The sample size of the study was 2,994 live births children, born in the last three years prior to the day of the interview. The robust hazard ratio and cox proportional hazard regression were conducted between dependent and independent variables with 95% confidence intervals (CIs) to conclude. Results From a total of 2,994 live births, 85 children died within 36 months of birth. More than 80% of the non-working mothers were breastfeeding their children. The findings shows that the survival of children under-3 is positively associated with the interaction with the mother’s work and breastfeeding status (Hazard Ratio 0.428, 95% CI 0.24, 0.75), family structure (Hazard Ratio 1.511; 95% CI 1.37, 1.655), relationship with the household head (Hazard Ratio 0.452; 95% CI 0.311, 0.65), wealth quintiles (Hazard Ratio 0.390; 95% CI 0.33, 0.46), caste (Hazard Ratio 0.652; 95% CI 0.60, 0.69), and religion (Hazard Ratio 2.015; 95% CI 1.09, 3.70) with model CI 95%, Log pseudo likelihood = -521.39236, prob. χ2 = 0.005 and time at risk = 52,748. Conclusions The highest rate of child survival was from the working mothers as well as continuing breastfeeding their children followed by mothers breastfeeding the child but not working, compared to mothers working but not breastfeeding the child, and mothers who were neither working nor breastfeeding their children respectively. This study provides clear evidence that breastfeeding is very important for the probability of survival of the child aged below 36 months and work of mother also have some positive impact on child survival. Employers should be encouraged to have a breastfeeding policy in the workplace through the establishment of a breastfeeding facility, and a flexible work schedule. At the same time government should also regulate the paid maternity leave and encourage societal support for the breastfeeding mothers.

Olga A. Dekhanova

The novel Crime and Punishment, created by Dostoevsky in the era of liberal reforms and scientific discoveries, is an encyclopedia of public life in Russia in the 60s of the 19th century. It was the time of the most furious polemics around the numerous writings and articles of European and, above all, German philosophers and scientists. However, in most cases, scientific discoveries were interpreted very superficially, introducing an exclusively atheistic interpretation of them into the minds of people, creating a confrontation between science and religion. In the novel Crime and Punishment Dostoevsky expresses his position in this dispute, using the book by Henry Lewes Physiology of Common Life as an unspoken interlocutor. The reference to Lewes’ book can be traced throughout the novel. First of all, Dostoevsky projects the symptoms of chronic starvation described by Lewes onto the mental and spiritual state of Raskolnikov. However, speaking about the impact of hunger on human consciousness, Lewes meant the release of primitive instincts. And any crime in this case can be considered as an external or internal influence of the physiological reactions of the organism. Agreeing with Lewes regarding the existence of a connection between the physical and mental state of a person, Dostoevsky categorically argues that the “primitive instinct” can and should not be the need for crime, but the law of morality. Dostoevsky was not worried about scientific progress as such, but about questions of scientific ethics, the widespread, violent and senseless transfer of the laws of organic nature to the field of social and religious-moral relations. Sonya’s religious consciousness, her natural mind, capable of comprehending the scientific realities of the new world, is one of the possibilities for the coexistence of science and religion, this is what Dostoevsky aspired to. These and some other issues are discussed in detail in this article.

Julius H. Schoeps

Ever since the publication of Dohm’s Ueber die bürgerliche Verbesserung der Juden (On the Civil Improvement of the Jews) in 1781, which argued for Jewish political equality on humanitarian grounds, more and more voices joined those demands. Prominent among them was David Friedländer, a friend and disciple of Moses Mendelssohn. One of the leading figures of the Berlin Haskalah, he worked towards establishing equal legal status for Jews in Prussia. Friedländer did not accept the given view of his times, the antithesis of Jew and German. For him only the antithesis Jew–Christian existed and even that he tried to reconcile by finding common ground in a religion of reason, the groundwork of which he laid out in an Open Letter in 1799. What he proposed at that time may have been illusionary, but it certainly met with approval in enlightened Jewish circles. Friedländer therefore not only stands for those who dared to break with the traditions, but also for the generation of those who consciously aimed at the denationalization of traditional Judaism – and thus decided in favour of the confessionalization and the Germanness of the Jews.

Amol Kinge, Kamaxi Bhate, Vikrant Pagar et al.

Background: Organ donation has been one of the greatest advances of modern science that has resulted in many patients getting a renewed lease of life. Organs can be donated by a living person, after natural death, and many more organs can be donated after brain stem death (BSD) as “cadaver transplant” or “deceased donor transplant”. It is believed that youths are the leading decision-makers in families. So identifying their concerns regarding organ donation, creating awareness in them and changing their beliefs may increase the number of consents for organ donation in the long run. Materials and Methods: A prospective interventional study was done among 206 students of nine degree colleges (arts, science and commerce streams) using random sampling during the study duration of 18 months. Results: One hundred two (48.57%) participants were willing to donate their organs after their BSD, while after the session in post test, the number increased significantly to 163 (77.61%). And when this increase was compared within streams, it was found that there was no significant difference in knowledge of students of arts, science and commerce streams. (P > 0.05). Conclusions: Willingness to donate their own organs or that of the relative's in case of brain stem death had increased significantly after session in the post test. And there was no significant difference found in the increase in knowledge when compared with all the three streams, religion, and gender, which indicates that the level of increase in knowledge amongst arts and commerce students is comparable to that of science students.

Ridhwan Ridhwan, Sri Astuti A. Samad, Khaeruddin Kiramang et al.

Kalindaqdaq is a literary work of Mandar community which is considered as an old poetry and one of the actualizations of religion and local wisdom harmonization. Several studies on Kalindaqdaq have been conducted but none explores from ethno-pedagogical perspective. This study is aimed at supporting the importance of local wisdom in Islamic education because the education process cannot be separated from the expression of culture and customary orders proven to be capable of educating humans.  This study employs a qualitative method with ethno pedagogical approach. The data are collected through a library research by identifying, selecting, and reviewing research outputs relevant to the topic and literary works about Kalindaqdaq. The analysis is conducted by finding out the integration or interconnection relationships of the local wisdom with education. The findings reveal that Kalindaqdaq functions as a means of religious education, morals, traditional socialization media, communication tools for traditional narratives and entertainment. Kalindaqdaq as a cultural product contains Islamic educational values, such as monotheism, worship, morals, social and heroism. The implication of this study derives from the findings. The findings imply that kalindaqdaq is important under an ethnopedagogical perspective, applicable in the educational process. This study is the evidence of Islam and local wisdom harmonization, which highly supports the development of Islamic education as an integral part of education in Indonesia. Kalindaqdaq merupakan karya sastra masyarakat Mandar yang tergolong sebagai puisi lama dan dianggap sebagai salah satu aktualisasi harmonisasi agama dan kearifan lokal. Beberapa penelitian tentang Kalindaqdaq telah dilakukan tetapi belum ada yang mengeksplorasi harmonisasi pendidikan Islam dan kearifan lokal dengan perspektif etnopedagogis. Penelitian ini menggunakan metode kualitatif dengan pendekatan etnopedagogis. Signifikansi kajian ini adalah untuk menegaskan bahwa keberadaan kearifan lokal dalam pendidikan Islam menjadi penting karena proses pendidikan tidak lepas dari ekspresi budaya dan tatanan adat yang dapat mendidik manusia. Pengumpulan data dilakukan melalui studi pustaka dengan mengidentifikasi, memilih, dan mengkaji literature ilmiah yang relevan dengan topik penelitian dan karya sastra tentang Kalindaqdaq. Analisis dilakukan untuk mengetahui keterpaduan atau keterkaitan kearifan lokal dengan pendidikan. Temuan mengungkapkan bahwa Kalindaqdaq memiliki fungsi sebagai sarana pendidikan agama, moral, media sosialisasi tradisional, alat komunikasi untuk narasi tradisional dan hiburan. Kalindaqdaq sebagai produk budaya mengandung nilai-nilai pendidikan Islam seperti tauhid, ibadah, akhlak, sosial dan kepahlawanan. Implikasi dari penelitian ini berasal dari temuan. Temuan ini menyiratkan bahwa kalindaqdaq penting dari perspektif etnopedagogis, yaitu penggunaan kearifan lokal dalam proses pendidikan. Kajian ini merupakan bukti harmonisasi dan adat Islam serta mendukung pengembangan pendidikan Islam sebagai bagian integral dari pendidikan di Indonesia.

Najma Moosa

This article focuses on the controversial issue of apostasy pertaining to the alleged family of Shaykh Yusuf of Makassar, the Indonesian pioneer of Islam in colonial South Africa, after his demise at the Cape in the late 17th century during a period of Dutch occupation of both countries. It is reported in local and international historical and scholarly sources that the second generation grandchildren of this political exile and learned Islamic scholar converted from Islam to Christianity at the Cape and thereafter entered into marriages with Christian spouses. Their mother is alleged to have been the Shaykh’s daughter, Zytie Sara Marouff (alias Care Sale), and their father, the Rajah or King of Tambora (alias Abulbasi Sultan), a fellow exiled countryman. The marriage between the Rajah and Zytie is alleged to have taken place shortly after his arrival at the Cape in 1698 but before the death of Shaykh Yusuf in 1699. The conversions are recorded to have taken place within two decades of the Shaykh’s death and shortly after the death of their father, the Rajah, in 1719; both averted death sentences but died during exile at the Cape. The main aim of this article is to critically analyse these sources, which contain both conflicting information, and whose authors express ambivalent views, in an attempt to unravel the mystery surrounding their conversion and the marriage of their parents. Although some local Muslim religious authorities (ulama) at the Cape are aware of these conversions, many are not. In fact, these conversions were overlooked in a publication on the very topic. Local Muslims have therefore not been fully apprised by them of this aspect of their history because the topic is understandably also a sensitive one. The aim of this article is therefore not to dispute these facts or even that these conversions may have been a voluntary exercise and a consequence of freedom of choice. Although an analysis of some of the policies of the then Dutch colonial government which were enforced at the Cape (for example, those pertaining to interracial and interreligious marriages amidst limited religious freedom) are referred to, this article highlights that socio-economic reasons (poverty) and practical expediency (marriage) may indeed have precipitated such conversions. A detailed critical analysis, including of the Islamic law (Shari’a) pertaining to freedom of religion and apostasy, is unfortunately beyond the scope of this article due to space constraints. [Artikel ini membahas kontroversi pindah agama pada keluarga Syekh Yusus Makassar selepas diasingkan di Afrika Selatan pada masa kolonial Belanda akhir abad 17. Menurut sumber lokal dan tulisan sarjana internasional menyatakan bahwa generasi kedua keturunan Syekh Yusuf telah memeluk Kristen serta menikah dengan pasangan Kristen. Cucu yang dimaksud adalah anak dari putri Syekh Yusuf, Zytie Sara Marouff, yang menikah dengan Raja Tambora yang juga ikut dalam pengasingan di Cape Town. Pernikahan itu diperkirakan terjadi setelah rombongan tiba di Cape Town tahun 1698 dan sebelum wafatnya Syekh Yusuf tahun 1699. Sedangkan konversi agama yang terjadi sekitar dua dekade setelah wafatnya Syekh Yusuf dan selepas wafat ayah mereka Raja Tambora tahun 1719. Fokus utama artikel ini adalah mengkritisi sumber-sumber informasi yang bertentangan dan pandangan-pandangan para penulis yang ambivalen dalam rangka memperjelas misteri mengenai konversi dan pernikahan kedua orang tua mereka. Walaupun ulama lokal di Cape Town menyadari tentang konversi tersebut, namun sebagian besar tidak memperdulikannya. Sayangnya konversi ini dilihat berlebihan dalam berbagai tulisan. Lagipula penduduk muslim setempat tidak menjelaskan informasi hal ini pada catatan sejarah mereka karena dipahami sebagai hal yang sensitif. Oleh karena itu, artikel ini tidak bermaksud untuk memperdebatkan atau bahkan menguji fakta mengenai konversi agama yang memang bagian dari hak kebebasan beragama. Walaupun artikel membahas pelaksanaan kebijakan kolonial Belanda (misal pembatasan pernikahan antar ras dan antar agama ditengah pembatasan kebebasan beragama), artikel ini juga membahas sekilas soal kemiskinan dan praktik kebijaksanaan pernikahan dalam mengendapkan persoalan konversi. Namun karena keterbatasan halaman maka artikel ini tidak membahas persoalan hukum Islam mengenai kebebasan beragama dan pindah agama.]

Hipolitus Kristoforus Kewuel

Death is a part of the reality that will come to everyone. It is not a silly reality and it is not the reality that ends one’s life, instead the reality carries oneself to the two-dimensional new life. First, dimension of eternal life that is personally lived by oneself and at the same time related to theology and the religion studies. Second, the dimension of social life among the one’s living family and at the same time related to the realm of customs and culture. By the ethnographic methods, this research is more focused on tracing the practices of death rites to uncover the power of death to revive the community. The results of the research show that the death rites are aimed at the organization for better community to live together. Through the death rites, the relatives are asked to be introspective, open, and ready to reconcile with anyone not only with those who are directly in conflict, but also with all people who are potential for conflict as anticipatory actions.

Zaid Al-Amin

Indonesian Ulema Council (MUI) is an independent institution comprises many Indonesian Muslim groups. The objectives of the Indonesian Ulema Council’s establishment are to strengthen religion in the way of Pancasila and maintain the harmony between the different religions in Indonesia. In order to achieve these goals, the seriousness of the Indonesian Ulema Council in performing their duties really required. And one of the most important tasks is to lead the community to practice Islamic law in their lives by producing fatwa on all issues related to the life of Indonesian society. It is hoped that these fatwa will solve the existing problems. Fatwa has a strong relationship with the carefulness and good observation. If this character is not owned by Mufti, then the result of his work must be questioned because they are important when producing fatwa.

B. Pescosolido, S. Georgianna

Agus sholikhin

The research of this dissertation was entitled Tarekat As a System of Sufism Education (The Moral Study of the Education System of the Qodiriyah Wa Naqsabandiyah Congregation in Ogan Komering Ilir District). This is motivated by the growth and development of a desire for spiritualism or Sufism in society in the form of tarekat teachings. The teachings of Sufism which were once exclusive and individual can only be learned by special people. In its development the tarekat underwent a shift so that it was inclusive and communal / group that could be learned by all Muslims. The growth of Sufism Majlis became the embryo of the formation of non-formal institutions of Sufism namely tarekat. Qadiriyah wa Naqsabandiyah (TQN) is one of the Sufism educational institutions which consists of educational components that work systemically. So the formulation of the problem is how morality in the spiritual education system of the Qadiriyah wa Naqsabandiyah Order includes aspects; Educational Objectives, Educators, Students, Educational Processes, Curriculum and evaluation. This research is a type of field research (Field Research), while the research approach that I use is the Phenomenological approach. This research includes descriptive qualitative research. In collecting data, the authors used primary and secondary data sources, namely murshid tarekat, students, provincial and district JATMAN administrators, and tarekat guidebooks. Data collection techniques are interview techniques, observation, and documentation. After the data is obtained, then it is analyzed using the descriptive-qualitative method with the technical data collection, data selection process (data reduction), data assessment, and conclusion drawing. This study found that in the Qadiriah Wa Naqsyabandiyah Ogan Komering Ilir Congregation, there are educational components that work systemically, including: Educational Objectives that have a moral characteristically Effective Ritualist, become an Al'Abid al Kamil, a moral educator (Teacher Centered) being the main controller in education, students who have the morality of Resignation Religion, namely surrender fully/have a strong belief in spiritual guidance given by murshid (Rabithah and Wasilah). The Education Process that has an Akhlakistik Religious Internalisation, namely internalizing religious values ​​through Dhikrullah (Dzikir Darajah and Khasanah), and with the method of Mujahadah, Muraqabah, and Musyahadah. The curriculum which has the morality of the subject of Eksperiance Oriented is oriented towards the spiritual experiences of students through the Amaliah and the teachings of the TQN (Aurad Dhikr, Tawajjuhan, Khataman, Shalawat, Istighasah and Manaqiban). Evaluation that has an akhlaqic Collegial Personal in the sense of institutional evaluation and individual (personal) evaluation in terms of the spiritual/inner condition of the student through isyarah murshid. With the findings above, the most important contribution in this research is Practically, this dissertation shows that the existence of the TQN tarekat institution in Kab. Ogan Komering Ilir is one of the Islamic Religious education institutions that focuses on the spiritual formation of the community so that it is able to create positive community morals in the face of the swift currents of globalization/modern civilization values ​​in the present.

Maizura Yasin, Nur Surayyah Madhubala Abdullah, Samsilah Roslan et al.

Abstract This paper provides an overview of the motives underpinning Malay Muslim secondary school students’ moral behavior in Malaysia in their daily life. The paper is based on a qualitative case study employing purposive sampling into the motives behind Malay Muslim students’ moral behavior. The study of eight Form Four Malay Muslim students in a school in Malaysia identified six themes associated with the motives for moral behavior. The findings illustrate that Malay Muslim students have different motives for their moral behavior and that these are linked to moral reasoning. It offers an insight into what motivates Malay Muslim students who are in a family structure where religion is a strong influence of their moral behavior. It illustrates how family background, religious values and personal experiences shape the reasons for behaving morally. A key implication of the findings for Moral Education is in educating students to behave morally, teachers in particular Moral Education teachers should consider that the motivation for the action may differ based on certain aspects of the student's background that influence their beliefs about what is right and good. Teachers should also identify the prevailing motives and their influences on students’ moral behavior by facilitating reflection on their behavior and the choice the right motives in morality. Abstrak Penelitian ini menyajikan gambaran tentang motif yang mendasari perilaku moral siswa Melayu Muslim pada sekolah menengah di Malaysia dalam kehidupan sehari-hari mereka. Penelitian ini menggunakan metode studi kasus kualitatif dengan menggunakan tehnik purposive sampling untuk menginvestigasi motif di balik perilaku moral siswa Melayu Muslim. Delapan pola dari Empat siswa Muslim Melayu di sebuah sekolah di Malaysia teridentifikasi memiliki enam tema yang terkait dengan motif perilaku moral. Temuan mengilustrasi bahwa para siswa Melayu Muslim memiliki motif yang berbeda pada perilaku moral mereka dan bahwa ini terkait dengan penalaran moral. Temuan penelitian ini menawarkan wawasan pada apa yang memotivasi para siswa Melayu Muslim ya ng berada dalam struktur keluarga di mana agama memiliki pengaruh yang kuat pada perilaku moral mereka. Temuan penelitian ini mengilustrasi bagaimana latar belakang keluarga, nilai-nilai agama dan pengalaman pribadi dapat membentuk alasan-alasan untuk berperilaku secara moral. Implikasi utama dari temuan Pendidikan Moral ini adalah dalam mendidik siswa untuk berperilaku secara moril, para guru terutama guru Pendidikan Moral harus mempertimbangkan bahwa motivasi untuk bertindak dapat berbeda berdasarkan aspek-aspek tertentu dari latar belakang siswa yang mempengaruhi keyakinan mereka tentang apa yang benar dan baik. Para guru juga harus mengidentifikasi motif yang berlaku dan pengaruhnya pada perilaku moral siswa dengan memfasilitasi refleksi diri atas perilaku mereka dan pilihan motif yang tepat di dalam moralitas. How to Cite : Yasina, M., Abdullah, Nur S. M., Roslan, S., Wahat, Nor W. A. (2018). Motives for Moral Behavior Among Malay Muslim Students Secondary School. TARBIYA: Journal of Education in Muslim Society, 5(1), 42-54. doi:10.15408/tjems.v5i1.9510.

John Wilson, T. Janoski

M. McCullough, E. Worthington

Jeffrey R. Seul

Sayyed Ali Mostajaboldavati, Fatemeh khansanami, shabanali khansanami

Background and Objectives: Self-confidence, referring to relying on and exploiting individual abilities and talents for realizing spiritual and material prosperity, not only contradicts but is in agreement with and a prerequisite for faith in God. Practically, the greater faith in God one has, the more potent self-confidence he /she possess. Investigating the subject of self-confidence from the perspectives of Quran, Ahadith and psychology, this study explores the meaning of self (soul) in self-confidence and its levels, the prerequisites for development and enhancement of self-confidence, the association of self-concept and self-esteem with self-confidence, and the approaches to develop and enhance positive self-concept as well as to boost self-confidence. Methods: The data of this descriptive review article were gathered from library and digital references. Results: Although it appears that self-confidence contradicts Islamic teachings, it can be clearly understood that this teaching subject is confirmed and emphasized in Islamic teachings by discovery of its true meaning. Conclusion: If having self-confidence is meant to rely on and exploiting individual abilities and talents to reach material and spiritual prosperity, it not only does not contradict but is in agreement with and a prerequisite for faith in God. Self in self- confidence indeed means human as a combination of the body and the spirit which is fully consistent with indices of self-confidence. According to psychologists, improving self-esteem and positive self-concept affects self-confidence directly. From perspective of religion, paying attention to venerability and God-given dignity of human, recognizing the superb purpose in life, etc. are approaches to develop and enhance positive self-concept and self-esteem, and to boost self-confidence.

H. Koenig, D. Larson, S. S. Larson

K. Parboteeah, M. Hoegl, John B. Cullen