Hasil untuk "By religion"

Fiona Fu, Jan Gresil Kahambing

This article explores Jamāl al-Dīn al-Afghānī’s political thought in relation to modern debates on secularism and Islamic reform. While often invoked by Islamist thinkers to support their anti-secular stance, al-Afghānī’s reflections on reason, religion, and constitutional politics show that he engaged with modernity in a more nuanced way than is commonly recognized. This article examines al-Afghānī’s writings and their reception. It argues that his thought was not about choosing a side between religion and secularism. Instead, his thought is better understood as a pragmatic anti-colonial strategy aimed at the revival of Muslim civilization. This reframing challenges the widely cited genealogical narrative that links him to later Islamists. His attempt to reconcile religious traditions with the imperative for reform provides valuable insights into the responses of Muslim reformers to modernity—insights that remain highly relevant today.

Noor Wahidatul Muyasaroh, Zulham Qudsi Farizal Alam

Background and Objectives: Popular culture has become a major arena for identity construction and value negotiation among youth worldwide. In Indonesia, the global rise of Korean Pop (K-Pop) has sparked tension with religious values, particularly as some Muslim preachers on social media reject K-Pop by citing specific hadith. This study investigates how hadith are represented in online preaching discourses against K-Pop and explores their role in shaping Muslim youth identity within the digital public sphere. Methods: A qualitative approach was employed using Fairclough’s critical discourse analysis. Data were collected from Instagram, YouTube, and TikTok content where hadith were invoked to criticize K-Pop. To deepen interpretation, the analysis combined Abou El-Fadl’s hermeneutics of moral reading with a socio-historical contextual approach, enabling the distinction between literal and contextual uses of hadith in digital da‘wah narratives. Main Findings: The findings demonstrate that hadith such as man tasyabbaha biqawmin fahuwa minhum and al-mar’ ma‘a man ahabba are often interpreted literally to portray K-Pop admiration as a threat to Islamic faith. However, moderate preachers adopt contextual readings that integrate ethical and historical considerations, offering more inclusive approaches to engaging youth. Contribution: This article contributes by filling a gap in existing literature that rarely foregrounds hadith as the core analytical object in the study of religion and popular culture. It provides a critical framework for understanding how sacred texts function in digital identity negotiation. Conclusion: The study concludes that contextual and ethically grounded interpretations of hadith are essential for developing communicative, relevant, and non-authoritarian da‘wah strategies, empowering Muslim youth to engage critically with global cultural flows while retaining strong religious identity.

Hamid reza Motahari, Mahmoud Bakhtiari

Abstract Shiism experienced a significant crisis following the tragedy of Ashura characterized by oppression, fear, isolation, and the practice of taqiyyah. This study focused on the strategies employed by Imam Sajjad (A.S.) to revive Shiism in the aftermath of this event. Specifically, it addressed this question: How can we analyze Imam Sajjad’s strategies for revitalizing Shiism after the Ashura event? It appeared that Imam Sajjad (A.S.) utilized components of diffusion theory—namely, the destination of diffusion (environments that were both receptive and intolerant, along with political and cultural barriers), paths of diffusion (including displacement, contagious, and hierarchical diffusion), and timing of diffusion. By leveraging various tools, such as the community's reverence for the Prophet’s family, he transformed the emotional landscape created after Ashura, mitigating the effects of the oppressive Umayyad regime and countering the influence of pro-Umayyad scholars. Through initiatives like cadre building and promoting pilgrimage, he effectively revived Shiism after the Ashura event. This research elucidated Imam Sajjad's actions through the lens of diffusion theory, demonstrating how Shiism was revitalized in the wake of Ashura. Employing a historical methodology, the study analyzed Imam Sajjad's activities aimed at reviving Shiism, including cadre development, exposing Umayyad injustices, mobilizing the populace post-Karbala, challenging beliefs in predestination, elucidating the fundamental principles of Imamate, addressing key issues, and countering deviation through prayer and supplication.   Keywords: Strategies of Imam Sajjad (A.S.), Revival of Shiism, Ashura Event, Diffusion Theory, Umayyad Era.   Introduction The era of Imam Sajjad (A.S.), which commenced on Ashura in 61 AH, unfolded under exceptional circumstances. The oppressive measures of the Umayyads coupled with the suppression of dissenting movements and emergence of deviant intellectual currents underscored the urgent need for the revitalization of Shiite life. In light of the political, social, and cultural conditions of his time, Imam Sajjad (A.S.) adopted various approaches to articulate the teachings of the Ahl al-Bayt, employing methods, such as prayer and pilgrimage. This study sought to analyze how Imam Sajjad (A.S.) revived Shiism following the Ashura event and identify the factors that influenced this revival. Several books and articles have been published regarding Imam Sajjad's role in the resurgence of Shiism. Notably, Seyyed Ja'far Shahidi's Life of Ali ibn al-Hussein (2001) examined and critiqued some well-known historical accounts of Imam Sajjad (A.S.). While this work shared common themes with the present research, it offered a new perspective by integrating theoretical frameworks. Additionally, Mohsen Ranjbar's Studying the Role of Imam Sajjad (A.S.) in Shiite Leadership after the Karbala Incident (2002) explored the cultural and political landscape of Imam Sajjad's era, focusing on his stance against the caliphate. However, this article distinguished itself by analyzing the environmental factors and components of diffusion theory relevant to Imam Sajjad's context. Another significant work was Madrasah Kalami Medinah from the Beginning to the Imamate of Imam Baqir (2024) written by Seyyed Ali Hussainizadeh from Khizrabad, which reviewed the history of Imamiyyah thought up to the end of Imam Sajjad's era through historical reports. Unlike the other two works, it did not provide an analysis of Imam Sajjad (A.S.) based on diffusion theory. Finally, Seyyed Gholam Hossein Hosseini's article, Headlines of the Political Movement of Imam Sajjad (A.S.) in the Karbala Movement (2002), touched upon similar themes; yet, it did not specifically apply diffusion theory, revealing a gap in independent research on this topic.   Materials & Methods Diffusion theory introduced by Swedish geographer Hagerstrand in 1935, explored how innovations, phenomena, ideas, and thoughts spread. Initially applied to agriculture and disease transmission, this theory has since found relevance in political science and international relations. It effectively explains the reasons behind the spread of various intellectual and physical innovations, detailing how they disseminate, the pathways they follow, and the factors that may halt or re-ignite their spread. Additionally, it accounts for the stability of certain trends and the decline of others. In the modern era, cultural elements and innovations cross borders at unprecedented speeds, akin to jet travel and satellite communication. Contagious and hierarchical diffusion represent two rapid forms of expansion diffusion, where ideas and concepts migrate from new sources without the need for physical relocation. When analyzing the impact of any political innovation through the lens of diffusion theory, key factors like origin and destination, timeframes, tools, and channels of dissemination are considered. Furthermore, diffusion barriers and competing waves serve as mitigating factors that must be addressed in the examination of the phenomenon and its diffusion.   Research Findings Imam Zayn al-Abidin (A.S.) aimed to restore order in a society that had succumbed to misguidance and moral decay, striving to revive authentic Islam (Shi'a). Alongside the Sahifa al-Sajjadiyah, which encapsulates the principles and teachings of Islam, the Treatise on Rights outlines fundamental rights that govern human life and ensure its happiness. Indeed, religion and Sharia were revealed to uphold these rights. Through this guidance, the Imam demonstrated that only an Imam, intimately connected to the source of revelation, possesses the authority to enact progressive laws that resonate with the human spirit.   Discussion of Results & Conclusion The continuation of Umayyad rule under Yazid and Abdul Malik ibn Marwan following the martyrdom of Imam Hussein (A.S.) coupled with the atmosphere of fear and repression that ensued after the Ashura event posed significant challenges for Imam Sajjad (A.S.) in his efforts to revive and expand Shiism. Despite these obstacles, Imam Sajjad (A.S.) emerged as a pivotal figure in this revival, leveraging the emotional climate following events, such as the incident of Hurra and the destruction of Kaaba by Yazid's forces, alongside the public’s growing interest in the Prophet's family. To navigate the unwelcoming environment, the Imam implemented several strategies: he focused on training and building a cadre of supporters, exposed the injustices of the Umayyad regime, and sought to awaken the populace in the aftermath of Karbala. He also challenged the legitimacy of predestination and clarified the fundamental principles of Imamate. Through prayers and invocations, he addressed key issues and countered deviations, significantly advancing his goals. Utilizing methods like prayer and pilgrimage (path of diffusion) and disseminating religious concepts through his students and trained followers (path of contagion), Imam Sajjad (A.S.) endeavored to revive Shiism even amid the oppressive rule of the most tyrannical Umayyad caliphs, including Yazid and Abdul Malik ibn Marwan. This period marked a crucial phase in the diffusion of Shiism.

Yunus Aslan

Symbols play a crucial role in various domains, serving as conveyors of meaning through concrete signs with abstract significance. In some periods, it is seen that certain symbols stand out uniquely to that period and some symbols are used repeatedly or transformed throughout history. It is very difficult to reach definite conclusions about the origin of symbols in the history of art. However, the external and internal factors that influence the art, of course, shape the symbols that the work contains, as well as the work. A work of art, which is the product of a collective process is affected by many conditions such as the social environment, economy, material supply, geographical variables, the government, the wishes of the administrator and the artist, the understanding and style of art of the period, religion and sacred elements, the artist’s experience and inner world. The work, which is formed by selection among all these variables is a cornerstone of the general art style. Anatolian Medieval art can be interpreted as the art of societies, not the art of individuals like modern art. In this respect, in Turkish art and symbolism, where the state, religion and social powers come to the fore, these mentioned elements appear as the dominant and guiding power. Should the idea of “abstract symbolic style” be mentioned in Turkish art? Which factors influenced art and style? What is the place of stamps in the transformation of ancient symbols into art? In this study, answers to these questions and problems are sought.

Abdul Aziz, Debi Arlianto

Islam Nusantara is a new term in Indonesia. The opposing group views it as a form of Islamic division, and the pro group considers it a strategy for Islamic da'wah with a slogan of moderation and a cultural approach. Islam Nusantara is defined as Islam that is friendly, inclusive, dynamic, and friendly with a diverse cultural, sub-cultural and religious environment. From this meaning, the question arises from this ambiguity: "does the Islam brought by the Prophet not have the characteristics mentioned above, so it needs a discourse on Islam Nusantara? Or did it just happen because of the problem of syncretism and local cultural infiltration? It is a fundamental question that needs to be cleared. This study uses a social and historical approach to analyze the origin, meaning, and purpose of Islam Nusantara from the perspective of Indonesian society. Islam Nusantara is not a new issue. The identity of Islam has been popular since Islamization. The researcher concludes that the terminology of Nusantara Islam has political and theological content. That is the discourse of certain Islamic rulers and organizations dealing with the current epidemic of radicalism and extremism in religion. Originality is the primordial value of Islam that is not bound by time and place; inclusive, dynamic, and moderate. At the same time, the cultural strategy is a dialogue effort between Islam and time and place. Islam Nusantara needed to develop and change according to the demands of the times.

Susan E. Smith, Nina Sivertsen, Lauren Lines et al.

Objectives: : Vaccine refusal is increasing in Australia and is a major concern in high- and middle-income countries. There is evidence to suggest that some parents, even those who elect to immunise, may be vaccine hesitant with some manipulating the schedule by excluding or delaying some vaccines. The aim of this review was to gain an understanding of factors that influence vaccine decision-making in pregnant women and parents of children. Design: : An integrative review approach was used to produce an analysis of existing literature on vaccine decision-making in pregnancy and parents. As the broadest of review methods, an integrative review can include a range of experimental and non-experimental research, thereby ensuring the inclusion of data from multiple perspectives. Data Sources: : Online databases were searched for research related to vaccine decision-making in pregnant women and parents. Original and review articles were sought that were published in English between 2015 and 2021. Reviewed articles included qualitative and quantitative studies and systematic reviews. No mixed methods papers were located or excluded from this review. Review methods: : The review method was an integrative review informed by Coughlan. Results: : Papers from thirteen predominantly high- and middle-income countries were selected for this review. A total of 31 articles fit the inclusion/exclusion criteria, including qualitative, quantitative and review articles. Three main themes were identified including the role of healthcare professionals, vaccine safety concerns and alternative influences. Alternative influences included: social media, friends and family, religion, conspiracy theories and salutogenic parenting. Findings suggest that high levels of anxiety are involved in vaccine decision-making with parents seeking information from multiple sources including healthcare professionals, friends and family and social media. Conclusions: : Pregnancy is an ideal time to provide education on both pregnancy and childhood vaccinations. However, some parents reported dissatisfaction in their therapeutic relationships with healthcare professionals. As a result, parents can resort to their own information seeking, in the main via social media which has been linked to vaccine refusal. Additionally, some healthcare professionals report feeling inadequately prepared for the role of immunisation promotion and provision. Parental information seeking from non-traditional sources has been shown to result in the acquisition of misinformation, exposure to conspiracy theories, the inevitable loss of vaccine confidence and subsequent vaccine refusal.

Ezichi A. Ituma, Kalu O. Ogbu, Prince E. Peters

Nigeria is a multi-ethnic and multicultural society, and therefore, Nigeria’s religious inclinations differ broadly. There are currently three religions dominant in Nigeria, namely Christianity, Islam and African Traditional Religion (ATR). These three religions, especially the first two, have demonstrated varying levels of fanaticism in the past leading to many recounted crises and jungle justice incidents in Nigeria. Because of Nigerian politics, we have witnessed the use of armed thugs by politicians to harass and even kill party opponents and displace their families. These two factors have caused many young, highly skilled persons to flee Nigeria for a safer haven. This study therefore tries to review current religious fanaticism and electioneering thuggery leading to loss of lives and property, which consequently sees to the fall of the Nigerian economy and the subsequent enthronement of insecurity in the country. It suggests that these factors are foundational problems consequent to the amalgamation of 1914 and are leading causes for the rapid rate of migration of Nigerian experts out of the country. Contribution: At a time when Nigeria is in dire need of great brains to help in its developmental struggle, politicians and religious bigots have constituted a serious blockade to this ambition. This article is a review of recent political and religious turmoil in Nigeria with a view to call the attention of all warring religious and political stakeholders to the damage their extremism has already caused and to also bring the attention of Nigerians to the foundation of these problems, namely the amalgamation and the need to address it.

Amal G. Al-Bakri, Amal A. Akour, Wael K. Al-Delaimy

Abstract Background Fecal microbiota transplant (FMT) is a treatment modality that involves the introduction of stool from a healthy pre-screened donor into the gastrointestinal tract of a patient. It exerts its therapeutic effects by remodeling the gut microbiota and treating microbial dysbiosis-imbalance. FMT is not regulated in Jordan, and regulatory effort for FMT therapy in Jordan, an Islamic conservative country, might be faced with unique cultural, social, religious, and ethical challenges. We aimed to assess knowledge, attitudes, and perceptions of ethical and social issues of FMT use among Jordanian healthcare professionals. Methods An observational, cross-sectional study design was used to assess knowledge, attitudes, and perceptions of ethical and social issues of FMT among 300 Jordanian healthcare professionals. Results A large proportion (39 %) thought that the safety and efficacy of this technique are limited and 29.3 % thought there is no evidence to support its use. Almost all (95 %) responded that they would only perform it in certain cases, if ethically justified, and 48.3 % would use it due to treatment failure of other approaches. When reporting about reasons for not using it, 40 % reported that they would not perform it due to concerns about medical litigation, fear of infections (38 %), and lack of knowledge of long safety and efficacy (31.3 %). Interestingly, all practitioners said they would perform this procedure through the lower rather than upper gastrointestinal tract modality and the majority will protect the patient’s confidentiality via double-blinding (43.3 %). For a subset of participants (n = 100), the cultural constraints that might affect the choice of performing FMT were mainly due to donor’s religion, followed by dietary intake, and alcohol consumption. Conclusions Our healthcare practitioners are generally reluctant to use the FMT modality due to religious and ethical reasons but would consider it if there was a failure of other treatment and after taking into consideration many legislative, social, ethical and practice-based challenges including safety, efficacy and absence of guidelines.

Dr. Saeid Safdari (Iran)

SUBJECT AND OBJECTIVES: The pervasive phenomenon of the Islamic uprising has taken the West by surprise, and for this reason, with the available tools, it analyzed it to discover the strengths and weaknesses of the problem, and to be able to face such an analysis; but on the other hand, the religion of Islam is a religion of development and  it calls for all kinds of knowledge and asks the Muslim ummah to improve the elements of power in  their soul and try to be the best ummah and to be the pioneer of the people of the world.METHOD AND FINDING: The religion of Islam in the West and the interaction way Western societies and governments and their interaction with Muslim minorities in those countries is a topic that has been the focus of analysts and culturologists for nearly two decades in scientific, academic, and media circles in Europe and the United States. Meanwhile, it seems that different attitudes and schools of thought towards Islam and Muslims living in Europe and America are far from the objective and practical situation of social movements of minorities and Islamic currents in these areas, in other words, due to the existence of different views and approaches on how to interact with these religious minorities, Islamic currents in the West find themselves in deep identity straits.CONCLUSION: The present study sought to explain the concept of Islamophobia and Islamism in the West, which was used to explain this meaning and concept.

Leena Muthanna Adnan, Ehsan Ali Abdul Amir

In this research, we have attempted to shed light on one of the main topics dealt with by the philosophy of religion, revelation, prophecy and miracles. I will focus on this research on the most important aspects of the study of contemporary Arab writers: Adib Saab, Sawdust. The central question we will ask is: Is revelation possible? Is prophecy translated and miracles? What is the validity of revelation and prophethood miracles? Are miracles only for prophets? Or else? We find that the writer is difficult to prove the issue of revelation through the statement of the quality of the divine discourse directed to humans from the tongue of God, and on the issue of miracles in the opinion of Adib Saab that miracles (wonders) is only the natural law itself. Al-Khasht agrees with the view that revelation and prophecy can be obtained. There is no logical impossibility in addressing God to His creatures, and if the quality of the speech directed by God differed to His creatures, either in the matter of miracles he goes on to say that miracles are not a creation of natural law, Which is familiar with nature, and while we find Nashar goes to support the issue of revelation, but warns of the need to distinguish between revelation in monotheistic religions and visions of the ruling. As for the issue of miracles, the narration is either a reason to prove the prophecy of a prophet or to prove a wisdom. Miracles are nothing but God's act in nature, and if we do not understand it now we may understand it tomorrow

SURYO EDIYONO

Religion as a living reality of praxis system reflects the power of flexibility, appreciation and accommodation of growing traditions and cultures. Social inte-gration is the social process of a particular member of society regardless of the cultural and religious diversity embraced, they are aware of the obligation to build solidarity based on strong relationships in building the nation. The process of social integration can work well if supported by good social norms and cus-toms. Social norms and customs are the elements governing behavior and de-manding how cultured Muslim societies behave. This research is designed using descriptive approach that aims to create a description or description systemati-cally, factually, and accurately about the facts, properties, and relationships be-tween the phenomena studied. The results of this study indicate that social inte-gration in Islam is often found in people who view Islam as an understanding that can be compatible with the values of local tradition, this concept is known as Cultural Islam. Cultural Islam is a process in which external elements are ac-cepted by local elements or vice versa. Indonesian clerics have managed to inte-grate Islam and keindonesiaan, so that regional traditions with restrictions that are adjusted to Islamic values.

Alfalah Alfalah

The work, entitled “Bakisa in Lapiak Nan Salai” is presented in order to complete the study in Post- Graduate Program on Art Study and Composition at ISI Padangpanjang. This work was performed on January 1, 2011 in the Auditorium building Bustanoel Arifin Adam ISI Padangpanjang. The idea of this work is the description of the cultural life of the community charge Singgalang Tanah Datar, West Sumatra Province are always equal and balanced between earthly life and the hereafter. The balance can be seen in economic activity and religious traditions that are still patterned. In general, people Singgalang work in the fields or in the fields and mangilang taboo. From these observations, the phenomenon raised performer as basic starting point of departure or the creation of composition “in Lapiak Nan Bakisa Salai”. were poured through both sound sources in the form of non-traditional instruments and traditions. Source of creation of this work are artt works and some of the paper, namely: Work of Elizar Koto “ Dialog Without Theme” in 2000 (the writer has role as one of the musicians), “Encari Alternative 1”, 1994 and “Water”, 1996 . The work of Pande Made Sukerta “If Music In ....”, in 2008, the work of M. Halim “Kraying Samail”, in 2007, by I Wayan Sadra titled “Drone”, in 2008, and works Asril Mukhtar titled “Genta”, in 2010. In addition there are several posts as a source of study, namely: description of work tasks Akhitr M. Halim titled “Fanatic Bagurau Darek Minang people,” Mukhtar Asril entitled “Saluang and sang” , Suka Harjana’s writings titled “The writing of Contemporary Music, past and now, and the writing of Y. Sumandio Hadiyo Hadi ‘The Art in Religion Ritual’. The preparation of this work done the last ten stage works approved by the supervisor to be submitted as a final exam. The work is divided into 3 (three) parts, each of which has a different atmosphere, namely: the first part, has the atmosphere of peace, the second part of the atmosphere has faltered, and the third had a persistent atmosphere. Key words : “Bakisa di Lapiak Nan Salai”, Singgalang.

Introduction   Religious identity is a prominent element of social cohesion. Religious identity involves a level of social identity that corresponds with "we" or religious community, and represents a sense of belonging and commitment to the religion and religious community. Religion essentially provides cognitive, ideological, sociological and spiritual resource for identity (Furrow et al 2004). Accordingly, religion locates mainly on the center of individual and group identity (Seul 1999). Religious communities and systems of meaning, are the resources for sense of interest (belonging to another) and approval (as a basis of self-esteem), and in fact, encourage individual excellence and actuality. Religious groups are also considered an important factor in social relations and are responsible for vitality, happiness and general enthusiasm of their followers (Hajiani 2000). Certainly, religious identity is a certain kind of identity formation. It is defined by a sense of group membership to religion and its importance regard to the self-concept. Religious identity is not necessarily equated with religiousness and religiosity . Although these concepts have some overlaps, religiousness and religiosity point to the significance and value of belonging to religious groups and participating in religious events, but religious identity particularly indicates membership in a religious group without participation in religious activities (Arweck and Nesbitt 2010). Also, although religion is faith-based institution and religiosity is practice to its rituals, but religious identity refers to how people understand themselves as religious persons, who accept spiritual and religious values and beliefs within faith community. Therefore, religious identity is a collective identity, which includes membership in religious groups, acceptance of belief system, commitment to religious groups and values, and practices ally with religion. Although there is substantial literature on identity, evidence suggests that the role of religion in shaping individuals' and group's identity is widely ignored. However, a growing number of studies have begun to take into consideration the key role of religion (Arweck & Nesbitt 2010, King and Boyatzis 2004, Peek 2005). This article has attempted to review systematically previous research and conceptualizations on the religious identity based on national studies and surveys and academic dissertations.     Materials and Methods   As mentioned, the purpose of this study was to review the results of some influential researches in the field of religious identity. To get this purpose, one of the best known methods for reviewing previous studies, a systematic review, was applied. Systematic review deals with establishing and synthesizing of researches and evidences with focus on a specific question. This occurs through the organized, transparent, formal, clear and flexible procedures and processes. A systematic review of research is not limited to review the history and this overview and review can be used in different levels, fields and goals. During the first phase of the study, terms of "religious identity", "Islamic identity", "Iranian identity" and "religious identity" was searched at libraries and research centers and in databases such as Center for Scientific Information Database (SID), a database of Iranian journals and magazines (Magiran), Noor specialized journals database, and Science and Information Technology Institute (IrnaDoc). After reviewing the gathered documents and specifying its relationship with the object and purpose of the study, a total of 47 documents were selected. Documents based on the five major parameter were summarized and reviewed: 1-general information, 2-goals and research questions, 3-research methodology, 4-variables, 5-findings     Discussion of Results and Conclusion   Findings show that in the highest percentage (38.2%) of researches, religious identity has been studied as the dependent variable. By contrast, in less than 15 % of the researches, religious identity has been examined as independent variable. Only 29.7 % of studies were descriptive and only religious profile and dimensions have been studied. About 10.6 % of researches were descriptive and have tried to examine relationship between religious identity with other aspects such as national identity and ethnic identity. Finally, in 6.3 % of studies content of various documents such as textbooks have been analyzed.   Results showed that among respondents, attitudinal and behavioral aspects of religious identity did not quite consistent with each other. Although a significant part of respondents, considered themselves as religious, but did not adhere as much to the religious practices and rituals. In general, women had a stronger religious identity. In most researches, religious identity had an inverse relationship between levels of education. Also there was positive correlation among level of age and religiosity.   Generally, religious identity in these studies was assessed positively. Studies showed that there was coexistent relationship between religious identity and rival identities (national identity and ethnic identity). But there were no relationship between religious identity and modern and global identities. Religious identity was the first and most important identity that people know of and define themselves with. Examining the strength of national, religious, global and ethnic identities showed that religious identity is in the first place and national, ethnic and global identities came next.   Detailed analysis demonstrated that among independent variables, new media (the Internet, satellite and mobile) had the highest effect on religious identity and globalization was next. Attitude toward reference groups, mental health, television programs, family, cultural capital, social capital, symbolic capital, were among independent variables that had a high frequency. About 10 percent of studies examined religious identity as independent variable. In these researches, effect of variables such as mental health and optimism, social identity, national identity, happiness, and social and political participation on religious identity was investigated.   Finally, the results showed that reductionism (reducing the sense of religiosity to religious identity), conceptual distortion (dispersion and a break in the conceptual and operational definitions of the indicators of religious identity and the lack of coverage of all dimensions) and lack of a coherent theoretical and methodological basis (using small tools, lack of discipline and consistency in the choice of theories and theoretical framework) were the main weaknesses of measures of religious identity.

Hasan Sazali

This article aims at analyzing the empowerment of religious tolerance associated in communicated the regulation of religion conducted by the regional heads and stakeholders of Bogor city goverment in the communication development of religion as well as to identify factors that influence the mayor of bogor city and stakeholders in strengthening religious tolerance in communication religious development. To get the results of a comprehensive analysis in uncovering the role of the actors involved strengthening religious tolerance, this article uses some microsociological theories such as systems theory, symbolic interactionalism theory, and interpenetration theory. It also uses qualitative methods by using a descriptive analytical approach.

Yushi eJiang, Rachel eBachner-Melman, Rachel eBachner-Melman et al.

On a large sample of 2288 Han Chinese undergraduates, we investigated how religion and DRD4 are related to human altruistic giving behavior as measured with the Andreoni-Miller Dictator Game. This game enables us to clearly specify (non-)selfishness, efficiency, and fairness motives for sharing. Participants were further classified into religious categories (Christian, Buddhist-Tao, and No Religion) based on self-reports, and genotyped for the dopamine D4 receptor (DRD4) gene exon III VNTR. Our analysis revealed a significant interaction between religion and DRD4 correlated with giving behavior solely among males: Whereas no significant association between religion and sharing decisions was observed in the majority 4R/4R genotype group, a significant difference in giving behavior between Christian and non-Christian males was seen in the non-4R/4R group, with Christian men being overall more altruistic (less selfish and fairer) than non-Christian men. These results support the vantage sensitivity hypothesis regarding DRD4 that the non-4R/4R ‘susceptibility’ genotype is more responsive to a positive environment provided by some religions.

انسیه Hoseyni Sharif, H Hajianpur

Religious changes and reforms which occurred in most European countries in the fifteenth century, Ottoman danger which was an important issue in the Christian world and Europe, and some other factors made European countries seek to disseminate Christianity and promote Catholicism by collaboration and advice from Pope. Therefore, any European country selected missionaries among Catholic sects and sent them to other areas including Iran. What was governments` main motivation to send missionaries to other areas? Were religious factors influenced by political and economic issues? The present article attempts to have an analytical view and to utilize the reports related to the presence and activities of missionaries in Iran, Travelogues, and all historic documents and books to answer the two questions. According to political, economic and religious situation of Europe, it seems that the missionaries were sent by the support from European governments. However, because of the especial importance of the religious issues in Europe, the factor of religion was the most important matter in sending missionaries. On the other hand, due to a feud with Ottomans, commercial competitions in Europe, and development of capitalism, political and commercial issues had attracted the attention of European governments and the Pope. Priests and missionaries were very influential in development and success of political and commercial relations among European governments. But, the claim that the missionaries were sent just for political and commercial purposes is not acceptable.

Arash Mirabzadeh, Ameneh Setareh Forouzan, Farahnaz Mohammadi et al.

In Iran, more than 25% of women suffer from mental disorders. Mental disorders and subclinical problems are associated with socioeconomic problem. At the community level, mental health promotion can reduce social damage. The aim of this study as a part of community based mental health promotion intervention was to explore how mental health in Iranian women is viewed.According to a qualitative method in 2012, participants were selected by purposeful sampling from married women 18 to 65 years who are residents in Tehran. Fifteen in depth individual interviews were conducted with regard to the concept of mental health, causal pathway and help-seeking behavior according to explanatory model.Mental health was perceived as the same of emotional well-being. It conceptualized not only lack of mental disorder but also sense of satisfaction and healthy functioning. According to participant's view, the causal pathway of mental health problems were classified to individual, familial and social factors. Physical and behavioral problems were related to individual factor, Lack of marital adjustment was one of the most important issues in familial item and in social factor, cultural context and socio-economic problems were extracted. In help seeking process, all of the participants believed that the religion has important effect in mental health.Marital adjustment is an important stage in process of mental health in women.

Wojciech Piotr Grygiel

Although the scientific milieu of the first part of the 20th century is marked by the strong influence of neopositivism, prominent physicists such as Werner Heisenberg, Wolfgang Pauli and Niels Bohr stressed the necessity to transcend human sensorial cognition in quest for the ultimate sense of things and the source of the ethical values of human conduct. In particular, this comes to the fore in the context of the relations between science and religion. The stance of Werner Heisenberg in regards to this issue reveals his deep philosophical insight with emphasis on the role of the common sense language in the symbolic discourse of the traditional religions. The advent of the new scientific method in the 17th, that revolutionized the antique picture of the world, led to the final breakdown of the adequacy of the common sense language in the scientific description of the physical reality. According to Heisenberg, the relations between science and religion become most visible with the resulting loss of the symbolic religious discourse whereby access to the ethical values is hindered.

Burhan Ghalioun

the sign of the persistence of Muslim societies, hence, sees Islam traditional theocentric conceptions. Thes second is that which considers the return to Islam as a recuperation of cultural identity, or perhaps, of authenticity, obstructed till very recently by the political alienation caused by more than a century of colonization.According to the author, neither of these two theories reflect reality. Islamism itself does not prove in any way the absence of secularization or the rejection of modernity in Muslim society. Nor does it mean the manifestation of a natural return to any authenticity.The enthusiasm for modernity has been (and still is), on the one hand, the only point of importance in the order of the day of the Muslim world for at least a century and a half. On the other hand, identity-far from constituting an authenticity, or a melding of an immutable cultural heritage-is a socio-historical category determined by its relations to the other and that therefore changes contents and its frameworks and function according to the changes in the multiplication of the lines of conflict.Islamism can’t be reduced to a wishful immutable image of itself or self-representation. Islamism is rather an attempt to substitute national politics in crisis with religion as the foundation of an eventual political identity.

Andriy Yurush

We intend to focus our attention here on a specific problem: how to represent religion within the university program? We intend to present here the problem of the presence of religion at the university in the broader context by answering some questions