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With the rise of new computer technologies, scholars of religion and media came to raise questions of how digital communication affects institutional forms of authority. In the digital realm, a number of alternative platforms emerged that empower religious communities to partake in the production of religious narratives outside organized religion. Ahilla.ru is a recent example of such an alternative place facilitated by digital technology. Founded by a former Russian Orthodox priest in February 2017, the website is a response to the politics and official rhetoric of Orthodox Church hierarchs who appeared ever more comfortable in conflating religion and politics and presenting themselves as the moral voice of the nation. Since his enthronement in 2009, Patriarch Kirill has centralized and hierarchized the Church, widening the gap between the episcopate and the low-level clergy and laity. Criticism of institutional religious authority that provides space for the articulation of alternative views of Orthodox faith and identity is at the core of Ahilla.ru. Ahilla.ru merits special attention, as it emerged not outside but within the Russian Orthodox Church and poses a challenge, via digital media space, to the dominant discourse articulated by Orthodox Church authorities and Russian mainstream media. This article seeks to answer the question of how online communication enhances media non-professionals to reflect upon their experiences within institutional religious settings and makes these experiences—previously unmediated and unknown—part of the media discourse.

One of the most important issues in the Holy Quran and hadiths is the issue of jihad and defense. War is, in fact, a traumatic and violent phenomenon that is perpetrated by enemies in different dimensions; in fact, Islam, which is a religion of security and peace, considers war a kind of situation; This is why Islam is for the sake of security in society He commands jihad. The purpose of this study was to investigate and explain the quantitative and qualitative dimensions of military defense strategy with a security approach (in the direction of security stability) in the Holy Quran and Islamic narrations. This is one of the most important causes of the endurance and stability of the Islamic state. The present study is a theoretical one and has been done by descriptive-analytical method. The results of the study show that Islam is not a religion of indifference and holds itself accountable to all sections of society. The religion of Islam never accepts oppression, corruption, injustice and discrimination, and advocates jihad for the liberation of man, the fight against oppression, the elimination of corruption, the establishment of justice, and the various aspects of his military defense strategy. The present study also shows with a qualitative and quantitative approach that Muslims must think in different military dimensions and defend their lives, property, honor and land by developing and producing scientific knowledge in these dimensions.

The present article is devoted to the issue of determining the disciplinary boundaries of Islamic theology in the context of the 'Western' views on nature and place of theological thought in the framework of intellectual subjects. The author emphasizes the historical dependency of the terms used in academic study of religion (religious studies) on the religious teaching of religion, as it has formed in Christian tradition. It is shown that the further progress of critical optics of social sciences and humanities is tied with decolonization of the scholar's thinking. The urgent need for dialogue between different intellectual traditions is substantiated, for it is necessary to create a conceptual framework that is to be adequate to heterogeneous nature of the historical forms of religion. It is being proven in the article presented that there is only one alternative to the scholar's consideration of the inner connections and the structure of discursive tradition of Islam itself: a covert 'missionary contention' conducted by the scholar against those belonging to the other tradition. It is stressed that any genuine (as opposed to formal) solution to the problem of unequivocal classification of Islamic theology in Western academic system may only be conditional. In conclusion the author turns to the essential affinity in the nature of authority of Islamic theologian, on the one hand, and that of Western scientist or philosopher, on the other.

TARAMASCOPUS ; TARAMAPUBMED ; WOS:000652456900021 ; TARAMAWOS ; Religious beliefs and attitudes contribute to a healthy life by helping individuals avoiding negative behaviors that can affect health. In this respect, clergymen can play an important role in smoking control by being models for the society. This study was conducted to evaluate smoking situations and views on cigarette use by Erciyes University, Faculty of Theology students. In this cross-sectional descriptive research, a questionnaire was conducted with the first and last year students studying in the Faculty of Theology (305). 88.2% of the students (97.0% of the women and 69.6% of the men) have never smoked; 6.9% of them (3.0% freshmen/16.0% senior students) still smoke and 4.9% of them have quit smoking. 81.0% of the smokers have thought of quitting smoking and 47.6% of them have tried to quit smoking. 70.6% of those thinking of quitting smoking stated that religion is motivating their thought of quitting smoking. 73.8% of the students expressed that religious sensitivity could affect smoking, 54.4% stated that smoking was an abomination to religion and 43.3% expressed that religion totally forbids smoking. Some measures need to be taken for fight against smoking, a global and preventable problem. Countries make legislative regulations to solve this problem and in addition to this, individuals such as clergymen and educators should also be mindful for the solution of this problem. © 2019, Springer Science+Business Media, LLC, part of Springer Nature.

Commodus' religious policy shows two phases that correspond to two different attitudes both towards traditional religion and, more generally, to external cults, and towards Christianity. The breakthrough matured above all in the last years of his reign when Commodus made a break both with the imperial cult through as­similation to Hercules, which is however ephemeral, and with the anti-Christian policy of Marcus which is more fruitful and lasting in relation to the fate of subse­quent Christianity. ; La politica religiosa di Commodo presenta due momenti significativi che corrispondono a due diversi atteggia­menti sia verso la religione tradizionale e, più in generale verso i culti esterni, sia verso il cristianesimo. La svolta matura soprattutto negli ultimi anni del suo reg­no quando Commodo opera una rottu­ra sia con il culto imperiale attraverso l'assimilazione a Ercole, che risulta tutta­via effimera, sia con la politica anticris­tiana di Marco che risulta più feconda e duratura in rapporto alle sorti del cristia­nesimo successivo. ; La politica religiosa di Commodo presenta due momenti significativi che corrispondono a due diversi atteggia­menti sia verso la religione tradizionale e, più in generale verso i culti esterni, sia verso il cristianesimo. La svolta matura soprattutto negli ultimi anni del suo reg­no quando Commodo opera una rottu­ra sia con il culto imperiale attraverso l'assimilazione a Ercole, che risulta tutta­via effimera, sia con la politica anticris­tiana di Marco che risulta più feconda e duratura in rapporto alle sorti del cristia­nesimo successivo.

One of the most important issues in the Holy Quran and hadiths is the issue of jihad and defense. War is, in fact, a traumatic and violent phenomenon that is perpetrated by enemies in different dimensions; in fact, Islam, which is a religion of security and peace, considers war a kind of situation; This is why Islam is for the sake of security in society He commands jihad. The purpose of this study was to investigate and explain the quantitative and qualitative dimensions of military defense strategy with a security approach (in the direction of security stability) in the Holy Quran and Islamic narrations. This is one of the most important causes of the endurance and stability of the Islamic state. The present study is a theoretical one and has been done by descriptive-analytical method. The results of the study show that Islam is not a religion of indifference and holds itself accountable to all sections of society. The religion of Islam never accepts oppression, corruption, injustice and discrimination, and advocates jihad for the liberation of man, the fight against oppression, the elimination of corruption, the establishment of justice, and the various aspects of his military defense strategy. The present study also shows with a qualitative and quantitative approach that Muslims must think in different military dimensions and defend their lives, property, honor and land by developing and producing scientific knowledge in these dimensions.

The paper argues that Pope Francis's attitude of epistemological-moral sensibility regarding the differences exemplifies a very pungent challenge to institutionalized and universalist religions in the 21st century, namely the necessity of moderating the essentialist and naturalized foundations which are the basis of institutional constitution, legitimation and evolution. In our post-metaphysical times, in the time of differences, the weakening of the strong objectivity concerning the grounding of the creed by theological and religious institutions is the way from which a renewal and a recovery of the political core-role of the institutional religions can lead to the strengthening of democracy exactly from the religious sphere. So, it is our belief that Pope Francis' question "Who am I to judge?" represents a point of no return for institutionalized and universalist religions in the 21st century: to moderate the grounding and the social foment of the creed in order to protect and emphasize the normative, the epistemological-political centrality of the differences. The paper's central intuition is that Pope Francis' affirmation "Who am I to judge?", that leads directly to his encyclical document "Amoris Laetitia", establishes a dialectic between, on one side, strong institutionalism, strong objectivity and fundamentalism and, on other, the challenges and conditions posed by pluralism, by differences, which conducts to the moderation, to sensibility and to openness to otherness, meaning that the primacy of ethics regarding truth.

Le génocide des Yézidis par Daech constitue le point d'orgue d'une persécution quasi permanente par l'islam. Les Yézidis ont beau croire en un seul Dieu, leur religion n'a jamais été reconnue digne de considération par l'islam au même titre que les religions dites du Livre. Ainsi, les tenants de l'islam ont cherché à convertir les Yézidis. Devant leur refus, de nombreuses campagnes militaires ont été menées depuis des siècles et ce jusqu'à aujourd'hui afin de les soumettre par la force. Elles ont souvent débouché sur des massacres de masse. Pour échapper à leurs bourreaux, les Yézidis survivants se sont cachés dans des régions montagneuses et isolées afin de rester hors d'atteinte des lois islamiques et de ne pas être enrôlés de force dans les armées ennemies. Le fait d'exercer leur religion dans le secret a renforcé la conviction chez les musulmans que les Yézidis sont les « adorateurs du diable », justification toute trouvée pour continuer d'ordonner leur anéantissement. On compte aujourd'hui, selon les sources, environ un million de Yézidis dans le monde. Leur nombre n'a fait que diminuer depuis des siècles à cause des massacres répétés. La majorité d'entre eux ne vit plus dans ses territoires d'origine. Forcés d'émigrer, ils se sont réfugiés dans les pays de l'ex-URSS, de l'Arménie et de l'Europe. Les revendications des chefs yézidis auprès des autorités musulmanes par la médiation diplomatique européenne pour cesser ces massacres ont été vaines.

The modernization / renewal and dynamization effort in the field of education and socio- religious needs to be done given the condition of past and present Muslims has not shown significant progress. Religion and social life are not made as a unity of living systems so that the mindset and behavior patterns of Muslims experience various disorientation of life journey. For this reason, it is necessary to research the modernization and dynamism of Muhammadiyah (which is one of the religious-based social organizations) in the field of education and socio- religious. This research method is research with type of literature study (literature study) with method of historical approach (history). Data collection techniques with documentation techniques. The research results show: the field of education, modernization and dynamism of Muhammadiyah in the form of integration of science of religion and general science, and still follow the pattern of education applied by the government. While the social and health aspects of the modernization process conducted by holding health equipment such as handling the eye disease problem and make health and social aspects as an integral thing with the establishment of PKU (Helper of Public Misery) .In the field of religion, Muhammadiyah undertakes modernization and dynamism by combining religious knowledge and general science in Muhammadiyah schools, conducting religious studies open space for direct discussion, and establishing the Tarjih assembly as an effort to unify the religious understanding of Muslims so as not to be divided.

Elections are a manifestation of democracy that aims to directly elect heads of state, regional heads or representatives in parliament. Unfortunately, the implementation of elections often leaves various conflicts that arise in the community. Among the various issues that emerged were religious issues which returned to be the main issue in the Democratic Party event as well as in this year's presidential election. Some people consider that religion is only used as a political commodity to fulfill the interests of a group while others see that it is part of the implementation of religious values. As a result, horizontal conflict because and in the name of religion re-emerged which resulted in the nation's divisions difficult to avoid. Throwing issues and information involving religious elements to legitimize personal interests and groups became commonplace both online and offline with their respective approaches. This paper attempts to reconstruct the conception of religion in applying religious values and teachings in the context of elections in Indonesia. Ethics, legal norms and religious norms should be used as references by not ignoring the principles of fair and fair elections. Religious dialectics through the embodiment of religious values and teachings is truly an important instrument in the democratic process in Indonesia. In the end, the concept of democracy which has a faith accompanied by religious values will be able to build and maintain the integrity of the nation in the framework of the Pancasila.

The study of the challenges of da'wah in the Sumber Makmur Palembang rubber and oil palm plantation area has not been done much by the researchers. The focus of the problem to be explored is the response and the pioneering paradigm of the pioneers of the Sumber Makmur religion towards cultural and religious diversity, as well as how the da'wah strategies they developed in maintaining inter-faith harmony. Data from the research shows that the views and attitudes of the pioneers of religion in Sumber Makmur towards cultural diversity and religion, generally refer to the paradigm of respect and respect for each other. To find an effective da'wah strategy and solve socio-religious problems of the transmigration community in Sumber Makmur village. In order to realize an effective Islamic da'wah strategy so that it can change the condition of the community, it must be encapsulated in the components of da'i, such as da'I, da'wah material, methods of da'wah, media and the presentation of da'wah in accordance with the conditions of the transmigration community. Therefore the strategy of Islamic da'wah in transmigration areas must not be carried out by one institution, but must involve various parties. Obviously the government, da'wah bodies, Islamic organizations, rich people and the da'I themselves, should cooperate and work together in smoothing out the activities of da'wah. Da'wah in Sumber Makmur village focuses on improving the economy, education, health, transportation facilities, and other facilities.

The decision by the American Academy of Religion (AAR) to cancel a panel at its November 2017 Annual Meeting spurred a conversation with Dr. Stephen Zunes, Professor of Politics and International Studies and coordinator of the Middle Eastern Studies program at the University of San Francisco. The AAR's Annual Meeting brings together the foremost scholars of religion to engage in a variety of events where ideas are shared and debated. Dr. Zunes had planned to attend as part of a panel discussion that was intended to explore the role of religion and religious actors in movements like the Palestinian call for Boycott, Divestment and Sanctions (BDS). Dr. Zunes expertise on the Israel-Palestine conflict and his background in studying political and social movements made him particularly well suited for covering this topic. AAR ultimately decided to cancel this BDS panel, which shows just how sensitive this topic is, even within the academic world.The following special feature piece stems from a recent interview in which Dr. Zunes discussed his experience as one of the scheduled panelists at the annual AAR meeting. This interview, conducted by the University of North Carolina at Greensboro graduate student Kylie Stephens, also delves into how BDS fits into the larger picture of academic freedom and the overall American discourse regarding the recently reignited debate over Jerusalem and the future of Israel-Palestine.

Jogja City of Tolerance proceed approximately twelve years. But, discriminate based on religion still happen. On the one side it was human rights, but in the other side it taked another human rights. In the case of some boarding houses sometimes the owner put sentence such as "kost putri muslimah" in front of the homestay to informate someone who will rent. It can be assumtion that different religion couldn't be the tenant for this boarding houses. Whereas city of tolerance could be assumed that the member of city had multiculturalism perspective. Parekh affirmed that significant aspect of multikulturalism was politic of recognition. Accordingly, this paper will answer two question: firstly, why sentence such as "kost putri muslimah" put in some boarding houses; secondly, how tolerance means in this context. The answer explanation of two questions above was got from interview and photo documentation of boarding houses in Sleman and Kota Yogyakarta. It analyzed using Parekh's theory, politic of recognition in multiculturalism. Based on the research, result was got that the owner of boarding houses have several reasons put the sentence. Firstly, they had trauma with different etnicity. So, sensitivity of religion was used to safe. Secondly, they lived together with the tenant and they had education vision to the them. Therefore, tolerance has its context. The recognition to the other depends on their interest as the owner to keep their environtment. In this context human rights relates to other human rights in togetherness. Human right could do in general.

This article discusses the book of tafsir, Tarjuman al-Qur'an, by Mawlana Abul Kalam Azad (W. 1958 AD). Azad is one of the commentator (of the Qur'an) and politicians who were born in the minority in India, where India is a predominantly Hindu country. In this case, Azad wants Islam and Hinduism to co-exist. Azad thought is considered controversial because the Islamic reformers in India, we can call Sayyid Ahmad Khan who crave a separate country that became a home for Muslims. Azad has an offer of interpretation that is different from other commentators of his time related to the unity of religions. From here the authors formulate some problems. First, how is the anatomy of the Tarjuman al-Qur'an and what the methodology used by Azad in his interpretation ?. Secondly, what does Azad offer to the multicultural problems of religion ?. To answer that question, the writer uses approach of comparative study between book of interpretation. The method used in writing this article is descriptive-comparative. In his interpretation, Azad is not only interpreting a single conviction, but rather a variety of beliefs, such as the concept of al-din and illah. He interprets the Qur'an by emphasizing the unity of religion that he thinks. The interpretation is of course based on the context that colored him at the time of compilation of the interpretation.

The article explores the semantic and experiential meanings of diaspora within the context of global Catholicism. Drawing from research conducted in Italy, the United Kingdom, and Turkey with the reformist movement known as the Neocatechumenal Way (NCW), the analysis delves into the broader question of how the refashioning of global religions is transforming the relation between people, places, and belonging and is contributing to the emotional, practical, and organizational dimensions of diaspora. The discussion first delves into the role of new missionary subjects in cementing a new proximity between the world Catholic population and Mediterranean and Middle-Eastern holy centers of Catholicism. Second, it draws from current definitions of diaspora to consider how a diasporic identity is constructed by dispersed NCW communities in daily lives and rituals. The analysis goes beyond the dimensions of ethnicity and migration, and claims the need to reassert the importance of religious case studies in our understanding of contemporary diaspora. The case of the NCW holds relevance here, insofar as it unravels how a reformist movement, by gaining progressive institutionalization within the Catholic Church, is also undermining some of its consolidated features by creating renewed cartographies of religious belonging. The article argues that the traditional semantics of diaspora—those developed in religious paradigms—deserve renewed attention in the social sciences in order to map ongoing transformations in world religions, and the attendant shifting identifications that characterize even more institutionalized religions like Catholicism.