Women’s rights in Islam are often debated and frequently misunderstood due to cultural practices and selective interpretations. This paper examines the historical evolution of women’s rights in Islam from pre-Islamic Arabia to modern times. It aims to show how Islamic teachings brought significant reforms in the social, legal, and moral status of women. Before Islam, women faced severe discrimination, denial of inheritance, and lack of personal choice. Islam addressed these injustices by granting women rights to inheritance, consent in marriage, education, religious responsibility, and participation in social life. The study also highlights the important contributions of Muslim women scholars, jurists, and educators during the prophetic and medieval periods. In addition, the paper briefly discusses Muslim feminism and contrasts it with Western feminist thought to clarify key ideological differences. Based on Qur’anic teachings, Hadith, and historical evidence, the paper argues that Islam fundamentally supports dignity, justice, and equity for women. The study concludes that many contemporary challenges faced by Muslim women arise from cultural misuse of religion rather than Islamic principles themselves. Understanding Islam through authentic sources is essential for an accurate view of women’s rights.
Yaser Hashemi, Ahmad Valiee, Mohammad Javad Asghari
Atheists have long advanced arguments against the existence of God, challenging the claims of theists. Among these, John L. Schellenberg has proposed an argument known as “divine hiddenness,” which has garnered significant attention from philosophers of religion. Therefore, the subject of this paper is to critique and examine this argument based on the ontological foundations of Avicenna, one of the greatest theist philosophers and prominent figures in Islamic philosophy. The methodology of this article is descriptive-analytical, based on an ontological examination of the rational possibility of connection and the occurrence of connection with the transcendent through religious and mystical experiences. Through a careful examination, it will be demonstrated that Avicenna’s ontological foundations not only support the possibility of relational experiences with the divine but also, when considered within the framework of logical argumentation and the epistemological certainty of mutawātirāt (mass-transmitted hadith), establish the reliability and certainty of such transcendent relations. Consequently, the argument from divine hiddenness—and by extension, atheism—is effectively refuted.
Philosophy of religion. Psychology of religion. Religion in relation to other subjects
The paper explores Michael Novak’s understanding of the human person and his normative case for the market economy, specifically its points of agreement and tension with natural rights libertarianism. For Michael Novak, the imago dei provides the strongest account for the relationship between the market economy, human dignity, and natural rights. Rationalistic attempts, such as those within libertarianism, cannot adequately ground human dignity or sustain free institutions capable of serving the common good, the market economy, and political liberty. However, Novak’s affinity to his libertarian interlocutors presents an opportunity for dialogue on the necessity of economic freedom and related theological influences on natural rights theory for securing human flourishing.
Elham Khalili-Basseri, Homeira Soleimannejad, Maryam Safara
et al.
سابقه و هدف: ویژگیهای عاطفی، شناختی و رفتاری نقش اساسی در کیفیت زندگی پرستاران دارد؛ بنابراین مطالعۀ حاضر با هدف بررسی نقش سلامت معنوی و سبکهای مقابلهای در پیشبینی کیفیت زندگی پرستاران انجام شده است.
روش کار: روش پژوهش حاضر توصیفی - همبستگی است. جامعۀ پژوهش تمامی پرستاران زن متأهل شاغل در مراکز درمانی دولتی و خصوصی شهر تهران در ششماهۀ دوم سال 1401 بودند که 409 نفر بهروش نمونهگیری دردسترس و از طریق شبکههای اجتماعی وارد مطالعه شدند. ابراز گردآوری اطلاعات پرسشنامههای سلامت معنوی پالوتزین و الیسون، سبکهای مقابلۀ کالزبیک و همکاران و کیفیت زندگی سازمان بهداشت جهانی بود. تحلیل دادهها با استفاده از آزمون همبستگی پیرسون و رگرسیون چندگانه بهشیوۀ همزمان و با نرمافزار SPSS نسخۀ 24 انجام شد. در این پژوهش همۀ موارد اخلاقی رعایت شده است و مؤلفان مقاله تضاد منافعی گزارش نکردهاند.
یافتهها: نتایج نشان داد همبستگی بین سلامت معنوی و راهبرد مسئلهمدار با کیفیت زندگی پرستاران مثبت؛ اما همبستگی بین راهبرد اجتنابی و راهبرد هیجانمدار با کیفیت زندگی پرستاران منفی بود (۰۱/0>P). همچنین مؤلفههای سلامت معنوی ۹/۱۳% و سبکهای مقابلهای 1/25% از واريانس کیفیت زندگی را تبيين کردند.
نتیجهگیری: یافتههای پژوهش اهمیت سبکهای مقابلهای را که یکی از سازههای مهم فردی است و سلامت معنوی که یکی از سازههای مهم معنوی در بهبود کیفیت زندگی پرستاران است، نشان میدهد.
Other systems of medicine, Philosophy. Psychology. Religion
Towards the end of the 20th century, the word “solidarity” became one of the most important and famous words, not only in the sphere of Euro–Atlantic civilization but the word was also readily used in political milieus. In the religious sphere, and especially in the Judeo–Christian tradition, the anthropological, ethical as well as biblical sense of this important concept was emphasized. This sense was recalled in the postulate: Bear one another’s burdens. Never one against the other, but always one and the other, one together with the other. In this day and age, solidarity as a source of inter-human hope poses a real challenge and task for us because we are experiencing such great migrations of people who—for a variety of reasons, frequently very painful ones, and among them the devastating ravages of war—leave behind their places of residence and go into exile. In my study, I will try to show how, in the contemporary world of philosophy and socio-political changes, a modern sense of the concept of “solidarity” has been generated. In order to achieve this goal, I will refer to the anthropological and ethical thoughts of two Polish philosophers—Karol Wojtyła and Józef Tischner. It was these two thinkers who introduced us to the contemporary school of solidarity, reminding us that the fulfillment of solidarity still lies ahead of us.
Offentlige debatter om religiøse ritualer preges ofte av at ulike verdier, ideologier og livssyn kolliderer. Rituell omskjæring av gutter er et religiøst ritual som har vært gjenstand for mye offentlig debatt i Norge, spesielt de siste 10 årene. I denne artikkelen undersøker jeg hva som kjennetegner den medisinske debatten om omskjæring i Tidsskrift for Den norske legeforening mellom 2012 og 2016, og hvordan den preges av normkonflikt. Debatten oppstod i kjølvannet av Helse- og omsorgsdepartementets lovforslag om rituell omskjæring av gutter i 2011. Selv om lovforslaget hovedsakelig omhandlet hvem som kunne utføre inngrepet, omhandler debatten i tidsskriftet hvorvidt ritualet i det hele tatt bør tillates i Norge og i helsevesenet. I denne artikkelen drøfter jeg hvordan et religiøst ritual blir debattert i et medisinsk tidsskrift, hvorfor debatten fremstår så polarisert og uoversiktlig, og hvordan forholdet mellom «sekularitet» og «religion» fremstilles og diskuteres i en medisinsk kontekst. Mitt hovedfunn er at debatten mangler et felles normgrunnlag for å diskutere rituell omskjæring. Dette gjør at partene snakker forbi hverandre, og i siste instans angriper hverandres standpunkter og etos. Språket preges også av et utpreget skille mellom et «sekulært oss» og et «religiøst dem», noe som vanskeliggjør mulighetene for en saklig og fruktbar debatt.
Ethnology. Social and cultural anthropology, Religion (General)
La traduzione rispetta sia la forma linguistica che la struttura compositiva del testo originale. Per questo motivo si è ritenuto di non dover tradurre le definizioni green religion, dark green religion, spiritual but not religious e greening of religion in quanto non ci sono corrispettivi italiani già in uso che rendano la complessità delle suddette categorie. Riteniamo che i termini possano risultare comunque comprensibili ad un pubblico italofono che si approcci al testo.
We argue that there is a well-intentioned—yet mistaken—definitional turn within contemporary cultural discourse in which ‘true’ religion, being essentially loving and peaceful, is distinguished from ‘false’ religion. Concerned with the possibility that this discourse might be prevalent in school Religious Education (RE), we surveyed practicing RE teachers within the United Kingdom (UK) on their beliefs about religion. We wanted to see how far the surveyed teachers evidenced a strand of contemporary cultural discourse which, we argue, conceptualizes bad religion as false religion. Responses from 465 teachers to our online survey indicate that many RE teachers understand religion(s) as essentially benign or pro-social—and present it/them as such in the classroom. We argue that RE can only foster religious literacy if religions are presented as multifarious, complex, social phenomena. This cannot be predicated upon an essentialist conceptualization of harmful religion as false religion, which is inimical to understanding religion in the world today—as in times past. We conclude that this conceptualization is a barrier to UK RE meeting both its extrinsic purpose to educate, and one of its intrinsic purposes to foster tolerance and pro-social attitudes.
This article analyzes the importance of the use of popular culture as a method in the study of Islam within the cosmopolitan muslimah lifestyle phenomenon, particullary in the contes of Putri Muslimah Indonesia (Miss Muslimah Indonesia). The use of popular culture method to understand the real intension of hijab observerance;wether for the purpose observing sharia or just follow the present trend, or religious capitalisation. The Observerance of sharia commonly interpreted by wearing of the so-called sharia clothing. Because wearing sharia clothing (hijab syar’i) as the symbol of religious piety and secondly, emphasizing that sharia in this case always adaptive in any circumstances as long as it doesn’t violate the basic teaching of sharia, as the present demand of muslimah lifestyle is expressed in various way, one of them is the trend of hijab syar’i. Third, the utilization of religious symbol to generate economic profit. Various events such as the contes of Putri Muslimah Indonesia (Miss Muslimah Indonesia) as important booster for muslim fashion industries to gain huge profits by targeting large market of stylist cosmopolitan muslimah. Thus, the element of religious capitalization is much more visible than spreading the true spirit of Islamic teaching.
Avicenna is a renowned peripatetic philosopher whose rationality continuously draws the attention of many scholars. In many of his works, he resorts to the hierarchy of intellects (angels) to explain the process of the emanation of the multiplicity from the One, as well as the emergence of beings. As these intellects are among the ontological causes of the human soul in the arc of descent, they also guide human individuals through the arc of ascent. Angels are of two types according to Avicenna: (1) the intellects who reveal themselves to human beings via mystical experience and endow them with all the necessary means of intellectual and spiritual transcendence and (2) the celestial or heavenly souls who serve them as an examples of vision and intuition. The manifestation of intellects plays a key role in the explanation of mystical experience, because they account for the rationality of mystical experience, on the one hand, and provide a typology of mystical experiences, on the other hand, based on human existential status. Moreover, one can recognize and tackle the existing obstacles before pure vision and intuition via a study of Avicenna's ideas.
Strange gift from the Lord. It was the fact that I, a young Ukrainian born in Belgium, lived in Rome in this very home, like Patriarch Joseph, and talked repeatedly with him. There was more, I was in particular with Boris, now the bishop of the UGCC of Paris.
I want you to understand that the context is not easy. The question is: who is the patriarch, and who is Dimid or even Gudziak? The patriarch was born 125 years ago, and I - 57 years ago. This means that I am now and now 68 years younger than him. Not to mention the experience, the san, about the power.
This paper will explain the concept of ontological Ibn al-‘Arabi of interpretation, the general idea of the book <em>Ah</em><em>kâm al-Qur’ân</em> that includes methods, patterns, sources of interpretation, interpretation elements and characteristics that distinguish it from the interpreters other. Ontological view regarding the interpretation that was never a logical consequence of the importance of the final carry was critical of the existing interpretation of the results so far, so it is legitimate to question whether <em>Ah</em><em>kâm al-Qur’ân</em> is still relevant to the demands of his time or not? Whether in it there is coercion-coercion and preconceptions-ideological Ibn al-‘Arabî or not? Given, <em>Ah</em><em>kâm al-Qur’ân</em> is reproduced in the 5th century AH, where the fight discourse between the schools of thought Islam was at its height. While Ibn al-‘Arabi is an intellectual who embrace genuine Mâlikî School, so it brought the prejudice that he is stuck in an ideological reason
<p>This article proposes to examine some theories of non-religious spirituality in light of the growing phenomenon of those individuals who declared themselves as having "no religion" by Brazilian religious census conducted in 2010 by the Brazilian Institute of Geography and Statistics (IBGE). The intention here is to identify how the poetic question presents itself as the fundamental element of these proposals about spirituality for authors, since beauty is part of the spiritual quest, as in: Viktor Frankl and existential religiosity grounded in the search for meaning in life; Marià Corbí and his non-religious or secular spirituality; Robert Solomon and his spirituality for skeptics, and André Comte-Sponville and his atheistic spirituality, or spirituality without God. From there, we then present the perception of spirituality in the poetry of the thought of Jean Paul Sartre, primarily in his work “what is Literature?”</p>
Professor Raffaele Pettazzoni is one of the most illustrious historians of religion of our time. He belongs to a type of scholar which is unfortunately becoming rare and is perhaps headed for extinction: those who have taken as their specialty the universal history of religion. At first sight such an ambition might seem to pose an impossible task; the historico-cultural field has become so wide that no single mind could pretend to assimilate and master a quantity of documents that is increasing every day. Let us therefore avoid misunderstanding on this point: there is no question of the historian of religions attempting to replace the Americanist, the Sinologist, the Africanist, or to master their knowledge of philology in order to study and interpret the Chinese, Aztec and Bantu religions: it suffices for him to record the results of research carried out by the specialists and to classify and evaluate these results in a perspective which is exclusively his own: that of the general history of religion.
Rottschaefer, William A. The Biology and Psychology of Moral Agency
Mccutcheon, Russell T. Manufacturing Religion: The Discourse on Sui Generis Religion and the Politics of Nostalgia
Drengson, Alan The Practice of Technology: Exploring Technology,Ecophilosophy, and Spiritual Disciplines for Vital Links
Burrell, David B. and Mcginn, Bernard (eds.) God and Creation: An Ecumenical Symposium