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Journal articles on the topic 'Religious fanaticism'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Bakhtiar, Amsal. "Beragama yang Fanatik Tanpa Sikap Ekstrem." Refleksi 7, no. 1 (2005): 59–72. http://dx.doi.org/10.15408/ref.v7i1.25872.

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In religion, there are at least two variables, namely ‘fanaticism’ and ‘extremism’, which can be analyzed into four groups: first, non-extreme fanatics; second, extreme fanatics; third, non-fanatics but extreme; fourth, neither fanatics nor extreme. The focus of this paper is on religious fanaticism without extremism and efforts to realize it. Fanaticism here refers to devout and obedient religious attitudes in performing worship, which are manifested in individual and social life. Meanwhile, extremism in this context refers to a more literal, ideological, and exclusive religious attitude. Thi

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2

Dinulescu, Iulian, and Cristian Troncotă. "Security Risks Generated by Behavior of Religious Fanatics." Land Forces Academy Review 23, no. 2 (2018): 105–12. http://dx.doi.org/10.2478/raft-2018-0012.

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Abstract Human behavior has generated a series of threats to human security throughout history, generating major violence at the time when it was doubled by an exaggerated religiosity. Religious fanaticism has manifested itself in all societies, regardless of their forms of organization. The consequences of the phenomenon deeply marked inter-human relationships, both within the community, but especially in communities that have other religions. The article shows the characteristics of religious fanaticism and the factors that cause people to adopt such a behavior of exacerbating religious zeal

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Enweonwu, Olisa Anthony, Ikenga Patrick Ugwu, Dominic Chukwuemeka Onyejegbu, Chinwe Edith Areh, and Benjamin Okorie Ajah. "Religious Fanaticism and Changing Patterns of Violent Crime in Nigeria." International Journal of Criminology and Sociology 10 (October 1, 2021): 1378–89. http://dx.doi.org/10.6000/1929-4409.2021.10.158.

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Fanaticism has brewed into different forms in the Nigerian context – and the gravest is religious fanaticism. It has taken hold of most clans, religions, and ethnic groups across Nigeria. Religion has always existed in Nigerian societies and also has fanaticism but the level of violence precipitated by this fanaticism is apparently unprecedented. This paper journeys into the beginning of religious fanaticism in Nigeria and its changing patterns of violence. It highlights the root causes of religious violence in Nigeria and visible patterns in this violence. The paper adopted structural-functio

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Insani, Galang Nur, Ainun Ni'matu Rohmah, Kadek Dristiana Dwivayani, and Nurliah Nurliah. "Interpretation of Message and Religious Fanaticism Among Generation Z." Jurnal Indonesia Sosial Sains 6, no. 3 (2025): 934–55. https://doi.org/10.59141/jiss.v6i3.1648.

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Generation Z, as active users of social media, especially YouTube, has great potential in absorbing and interpreting religious messages. This study aims to analyze how students of the Mulawarman University Center for Islamic Studies interpret religious messages delivered through Ustadz Khalid Basalamah'. s YouTube channel, as well as their relationship with religious fanaticismA qualitative phenomenological approach is used to explore the meaning of messages based on the theorystimulus-organism-response (S-O-R) . Data were collected through in-depth interviews with selected informants using me

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Guseynov, Farid I. "Fanaticism as a Τype of Μentality in the Works of Gabriel Marcel and Karen Armstrong". RUDN Journal of Philosophy 26, № 3 (2022): 697–712. http://dx.doi.org/10.22363/2313-2302-2022-26-3-697-712.

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The author examines the fanatical type of mentality in its secular and religious forms based on the analysis of the works of Gabriel Marcel and Karen Armstrong. The origins of the phenomenon of fanaticism are found in the basic foundations of Modern culture as the time of the replacement of myth by logos (Armstrong) and the domination of the abstract spirit (Marcel). The understanding of the foundations of fanaticism as a broad phenomenon undertaken by the French philosopher and the British religious scholar is associated with interpretations of the concept of the transcendent. Although the so

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VLASOVA, Yu M., and E. L. DOTSENKO. "ARCHAIC FOUNDATIONS OF RELIGIOUS FANATICISM." Herald of Omsk University. Series: Psychology, no. 4 (2017): 60–67. http://dx.doi.org/10.24147/2410-6364.2017.4.60-67.

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Fanaticism has a constructive potential, which manifests itself already at the early stages of human development. A person captured by archaic experiences sometimes noticeably loses criticality and civility, which contributes to the emergence of a "tunnel effect", limiting the area of consciousness to a narrow set of ideas and concepts. In the event of a life situation that a person evaluates as threatening the most important ("holy") in him, archaic connotations are actualized - a powerful flow of experiences opens up, subjectively justifying the hardening of one's position. An empirical st

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Salaam, Abeeb Olufemi. "Boko Haram: beyond religious fanaticism." Journal of Policing, Intelligence and Counter Terrorism 7, no. 2 (2012): 147–62. http://dx.doi.org/10.1080/18335330.2012.719096.

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8

Clarke, Joseph. "“The Rage of the Fanatics”: Religious Fanaticism and the Making of Revolutionary Violence." French History 33, no. 2 (2019): 236–58. http://dx.doi.org/10.1093/fh/crz004.

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Abstract Fanaticism, along with its offshoots, fanatic, fanatical and fanaticized, was one of the French Revolution’s favourite terms of abuse. This article traces fanaticism’s evolution from its initial emergence in the religious polemics of the early modern period to its everyday use in Revolutionary politics and assesses the idea’s implications for the nature of the violence the new regime was willing to deploy against its enemies. While Revolutionary political culture classified many different kinds of enemy throughout the 1790s, the attribution of fanaticism to an adversary was especially

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Onyenweaku, Ogbonna L., Stella E. Osim, and Eridiong O. Onyenweaku. "Christian Fanaticism and Mental Health: Healthcare Practitioners' Perspective." International Journal of Religion 5, no. 10 (2024): 5022–37. http://dx.doi.org/10.61707/ry7q2y49.

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Christian fanaticism is an excessive and irrational zeal by professing Christians regarding their faith and its expressions, which often has unwanted consequences. Despite civilisation and a scientifically advanced age, there is still widespread ignorance among many which is a catalyst for religious fanaticism. The aim of this research was to highlight the negative effects of Christian fanaticism on mental health and possible solutions. Christian fanaticism. A quantitative approach was employed in this study; 20 healthcare practitioners were interviewed at the Federal Neuro-Psychiatric Hospita

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Ahmad Badawi and Bagas Heradhyaksa. "The Role of Community and Local Wisdom in Minimizing Islamic Fanaticism and Maintaining Islamic Culture in Masin Village." PROSIDING SEMINAR NASIONAL PENDIDIKAN DAN AGAMA 5, no. 1 (2024): 166–72. http://dx.doi.org/10.55606/semnaspa.v5i1.2071.

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Religious fanaticism is one of the challenges in maintaining religious harmony in Indonesia. Masin Village, Batang Regency, Central Java, has local wisdom that can play a role in minimizing Islamic religious fanaticism and maintaining Islamic culture. This study aims to analyze the role of the community and local wisdom in facing the challenges of Islamic religious fanaticism and efforts to maintain Islamic culture in Masin Village. The research method used is a qualitative approach with a case study. Data were collected through in-depth interviews, observation, and documentation studies. The

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Rohmatika, Ratu Vina, and Kiki Muhamad Hakiki. "Fanatisme Beragama Yes, Ekstrimisme Beragama No; Upaya Meneguhkan Harmoni Beragama Dalam Perspektif Kristen." Al-Adyan: Jurnal Studi Lintas Agama 13, no. 1 (2018): 1–22. http://dx.doi.org/10.24042/ajsla.v13i1.2940.

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The articlefocuses on how the Christian presents a teaching doctrine of difference. Based on the research results, although Christian doctrine contains the exclusive doctrines, it isfound in its scripturesthe inclusive (humanist) doctrines. Christianity teaches that fanatics to human values as substantial religious values.This situation strengthens that every religion, including Islam, Buddhism, Hinduism, has inclusive teaching of difference. Being religious fanaticism is important, but behaving extremists is not necessarily, especially those who are different. There are many ways that can be

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Dr. Anand Chauhan. "Secularism versus religious fanaticism: A Constitutional Challenge." Legal Research Development an International Refereed e-Journal 5, no. III (2021): 07–10. http://dx.doi.org/10.53724/lrd/v5n3.03.

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Abstract: The caste and the religious animosity among the people of India that are being instigated by some with ulterior motive resulted in the loss of many precious lives. The data on such religious violence shows a very annoying. In five year period from 2005 to 2009 in the states of Maharashtra, Madhya Pradesh, Uttar Pradesh and Orissa alone contributed 64% of deaths from communal violence in India. Among this violence, the highest rate of death registered in Madhya Pradesh, at 0.14 deaths per lakh people. It has become a formidable challenge for the law makers and implementing agenc

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13

Grote, Simon. "Domesticating Religious “Fanaticism” in Eighteenth-Century Germany." Church History and Religious Culture 98, no. 1 (2018): 111–38. http://dx.doi.org/10.1163/18712428-09801023.

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Abstract The decline of “fanaticism” in eighteenth-century Germany, a myth propagated by self-proclaimed proponents of Enlightenment, continues to shape historians’ representations of the ascendancy of “religious” Enlightenment. To discredit this myth and suggest a means of replacing it, this essay departs from the conventional attention to university theology as a history of ideas and proposes adding a book-historical perspective. Its focus is the German Pietist theologian Joachim Lange (1670–1744). Condemned by critics as a “fanatic” by virtue of his alleged intellectual kinship with French

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CAVANAUGH, WILLIAM T. "THE INVENTION OF FANATICISM." Modern Theology 27, no. 2 (2011): 226–37. http://dx.doi.org/10.1111/j.1468-0025.2010.01673.x.

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Armita, Pipin, Maulana Yusuf та Muhammad Zein Maulana. "Religious Moderation amid Globalization: The Challenges of Taṭarruf, Takfīr, and Taʻāṣub". Al-Wasatiyah: Journal of Religious Moderation 4, № 1 (2025): 163–81. https://doi.org/10.30631/jrm.v4i1.89.

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The phenomenon of globalization has had a profound impact on how societies conceptualize and engage with religious practices. In the context of globalization, challenges such as taṭarruf (extremism), takfīr (excommunication), and taʻāṣub (fanaticism) have underscored the imperative for the promotion of religious moderation. The objective of this study is to examine the notion of religious moderation as a potential remedy for extremism, excommunication, and fanaticism. Employing a qualitative research method and a library-based approach, the study reveals that religious moderation is essential

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Ihram Bani Syukur, Chablullah Wibisono, Rudy Budi Suhardi ,. "The Contribution of Fanaticism, Isthiqomah, and Radicalism to Maslahah Through the Management of Religious Conflict in the Riau Island." Tuijin Jishu/Journal of Propulsion Technology 44, no. 4 (2023): 5797–810. http://dx.doi.org/10.52783/tjjpt.v44.i4.1986.

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Radicalism in some societies can arise for many reasons. One of them is because of the need for more understanding of religion. This radicalism is the right target for people who aim to distort religious teachings or teach misguided religious ideas. People who are weak in performance are usually easily tempted by material inducements to do things that deviate from spiritual teachings. This study used the Mix Method with Analysis Tool using AMOS version 24. Respondents and samples using the census method consisted of Members of the Riau Islands Religious Harmony Forum (FKUB), totalling 135 Resp

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Zulkarnain, Zulkarnain, and Ziaul Haq. "Pengaruh Fanatisme Keagamaan terhadap Perilaku Sosial." Kontekstualita 35, no. 01 (2020): 25–38. http://dx.doi.org/10.30631/35.01.25-38.

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This research is focused to find out how the influence of religious fanaticism on social behavior. Fanatic is a term for the attitude of someone who believes too strongly towards a teaching. Fanaticism is intended for ideologies that have extraordinary belief in an object. Religion is among the factors that can shape social behavior. Methodologically, this study uses a type of qualitative research with a sociological approach (Socio Approach). Relation of religious fanaticism to social behavior lies in the atmosphere of interdependence which is a necessity to guarantee the existence of humans

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Kubarev, V. V. "SYNCHRONIZATION OF HISTORICAL AND RELIGIOUS CHRONICLES." EurasianUnionScientists 11, no. 5(74) (2020): 25–35. http://dx.doi.org/10.31618/esu.2413-9335.2020.11.74.813.

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The author correctly synchronizes historical and religious Chronicles of the Ancient World based on a short chronology and linking events to unique celestial phenomena reflected in the annals and Scriptures. The author believes that discrepancies in dates,geographical localities and ethnic origin of historical and religious figures are due to erroneous traditional chronology and historical geography, as well as the deliberate adaptation of phenomena and events to an established paradigm. In addition, differences in religious traditions and facts of real history are caused by ignorance and fana

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19

Dudley, Will. "The Active Fanaticism of Political and Religious Life." Proceedings of the Hegel Society of America 21 (2013): 119–31. http://dx.doi.org/10.5840/hsaproceedings20132225.

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Giri, Himal. "Lajja: A Critical Examination of Religious Fanaticism in Taslima Nasrin's Novel." Patan Prospective Journal 3, no. 01 (2023): 1–8. http://dx.doi.org/10.3126/ppj.v3i01.58936.

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Taslima Nasrin's novel, Lajja, explores the theme of religious fanaticism and its devastating impact on individuals and society. Published in 1993, the novel offers a poignant portrayal of a Hindu family living in Bangladesh and their struggles in the aftermath of the Babri Masjid demolition in India. This article aims to analyze Nasrin's Lajja in the context of religious fanaticism, examining the narrative's socio-political implications and its significance in promoting religious tolerance and understanding. The research paper follows both descriptive and analytical method, and is based on bo

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Raxmatov, Mirjon. "CRIMES RELATED TO THE TRANSFERRING MATERIALS PROMOTING EXTREMISM, SEPARATISM AND IDIOLOGY ACROSS THE CUSTOMS BORDER OF THE REPUBLIC OF UZBEKISTAN." MODERN SCIENCE AND RESEARCH 3, no. 2 (2024): 201–15. https://doi.org/10.5281/zenodo.10636952.

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<em>The article describes the legal struggle and organizational mechanisms against the transfer of materials promoting extremism, separatism and fanaticism across the customs border of the Republic of Uzbekistan. Based on the conducted research, general conclusions are given, practical recommendations are given to fight against the illegal trade of materials promoting religious extremusm, separatism and fanaticism.</em>

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Xarullayev, Umidjon. "RELIGIOUS AND THREATS IN MEDIASPACE." МЕДИЦИНА, ПЕДАГОГИКА И ТЕХНОЛОГИЯ: ТЕОРИЯ И ПРАКТИКА 2, no. 5 (2024): 593–95. https://doi.org/10.5281/zenodo.11311154.

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This article provides information on threats in today's world media, including types of religious threats. Concepts of terrorism, religious extremism and fanaticism In today's modern world, the demand for media is increasing more than ever, while the threats from these media are also increasing and causing negative consequences. These are: psychological, religious and cultural threats.

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23

Jansen, Yolande. "Postsecularism, piety and fanaticism." Philosophy & Social Criticism 37, no. 9 (2011): 977–98. http://dx.doi.org/10.1177/0191453711416083.

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This article analyses how recent critiques of secularism in political philosophy and cultural anthropology might productively be combined and contrasted with each other. I will show that Jürgen Habermas' postsecularism takes insufficient account of elementary criticisms of secularism on the part of anthropologists such as Talal Asad and Saba Mahmood. However, I shall also criticize Saba Mahmood’s reading of secularism by arguing that, in the end, she replaces the secular–religious divide with a secularity–piety divide; for example, in her reading of Nasr Abu Zayd’s secular Islamic hermeneutics

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Sarafinas, Daniel. "Fanaticism and the Zhuangzi: The Discursive Conditions for Unhealthy Commitments." Religions 16, no. 5 (2025): 560. https://doi.org/10.3390/rel16050560.

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This article utilizes the Zhuangzi’s critical approach to language to expand contemporary discourse on the philosophy of fanaticism beyond the conceptual categories derived from European Enlightenment-era critiques of religious and political fanaticism. Recognizing some of the problematic tendencies that stem from the method of comparison itself, an articulation of a post-comparative paradigm is proposed, which emphasizes approaches from non-Western sources that are not predicated upon the comparison of similarities or differences with Western sources. The main body of this article explicates

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Shah, Syed Subtian Hussain. "RELIGIOUS EDUCATION AND EXTREMISM IN PAKISTAN: FROM DEOBANDI MILITANCY TO A RISING SUFI FANATICISM." Journal of Education Culture and Society 9, no. 1 (2018): 11–26. http://dx.doi.org/10.15503/jecs20181.11.26.

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Aim. The aim of this research article is to verify waves of fanaticism among thefollowers of the Barelvi sect, a branch of Sufi Islam along with continuation of violentextremist activities by the followers of the Deobandi brand of the Muslim religion inPakistan. It has been evidenced that Pakistan’s society has been badly infl uenced byreligious extremism since the 1980s (Gul, 2012). Fitzgerald (2011) termed the religion asa force of nature which is absolutely appropriate for the case of religious extremism inPakistan. The religious extremism in Pakistan can be examined through the concept ofs

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Abd. Muqit. "Harmonisasi Antar Umat Beragama Dalam Negara Multi Agama Dalam Perspektif Al-Quran." Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam 1, no. 1 (2023): 41–58. http://dx.doi.org/10.58401/takwiluna.v1i1.1041.

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Intolerance in the name of religion is still common in this country. Excessive religious fanaticism and lack of religious knowledge are among the contributing factors. Likewise, politics wrapped in religion is still often done by some politicians, which in turn causes rifts between nations. Therefore this article will discuss the harmonization of religious communities in multi-religious and ethnic countries in the perspective of the Koran by using interdisciplinary thematic interpretation methods. The results of the study concluded that the differences in religion and ethnicity were sunnatulla

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Umniati, Umniati, Nindira Mei Devita, and Ahlan Ahlan. "K-Pop Fanaticism and the Shift in Religious Education Values of the Zilenials Generation." Rausyan Fikri Journal of Islamic Studies 2, no. 1 (2024): 44–52. http://dx.doi.org/10.62283/rijis.v2i1.27.

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This research aims to determine the influence of K-Pop fanatics on the religious education values of the Ziennial generation. One of them is seen in negligence in worship because he spends too much time watching his idols. The author explains fanaticism based on the Al-Qur'an as stated in the QS. Saba'. In this discussion, the researcher uses a phenomenological approach in qualitative research. This approach is intended to find out how research subjects interpret and respond to an experience or event that occurs. Primary data sources were obtained through searches through field research, books

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Irawan, Hendra, and Ika Selviana. "FANATISME DAN EKSISTENSI NILAI-NILAI DEMOKRASI KADER NAHDLATUL ULAMA KOTA METRO PADA PILPRES 2019." PRANATA HUKUM 15, no. 1 (2020): 82–92. http://dx.doi.org/10.36448/pranatahukum.v15i1.220.

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Fanaticism has become an ordinary phenomenon and has a positive effect on individuals in believing things. However, the fanaticism that arose in the cadre of the Islamic community organization Nahdlatul ulama Metro city related to the presidential election in 2019, not only connects fanaticism with religious beliefs but also against the organization it adheres to. This fanaticism had an impact on the tendency of NU cadres to choose pairs of presidential candidates based on organizational similarity. The existence of fanaticism is possible to disrupt the existence of democratic values that upho

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Safi, Louay M. "Overcoming the Cultural Divide." American Journal of Islam and Society 19, no. 1 (2002): i—x. http://dx.doi.org/10.35632/ajis.v19i1.1955.

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The September 11 attacks on America invoked, among other things, a debate over the quality ofreligious education in Muslim societies. The calls for educational reform oflslamic religious schools have been most recently echoed by well-positioned individuals in the West. Several scholars, journalists, and commentators have concluded that the fanaticism that motivated the highjackers who drove civilian airplanes into civilian targets is rooted in an educational system that teaches hate and intolerance. Traditional religious schools in Muslim societies, the argument goes, have become breeding gr

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Tamelab, Petrus, and Graciana Amanda Bele. "STUDI TENTANG TOLERANSI BERAGAMA BAGI MAHASISWA-MAHASISWI PERGURUAN TINGGI KOTA KUPANG DALAM TERANG NOSTRA AETATE." Pastoralia 4, no. 1 (2023): 37–44. http://dx.doi.org/10.70449/pastoral.v4i1.75.

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The Indonesian state hopes that every religious follower will have an attitude of tolerance in social life. This tolerance is alsoexpected to be realized in the campus environment for students. The focus of this research is to study the attitude of tolerance between religious communities in accordance with the teachings of the Catholic Church in the Second Vatican Council document "Nostra Aetate" which explains that the Catholic Church does not reject anything from other religions that is considered true. The method used in this research is descriptive naturalistic. The results of this researc

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MacKay, Ruth, and Lesley Twomey. "Faith and Fanaticism: Religious Fervour in Early Modern Spain." Sixteenth Century Journal 30, no. 1 (1999): 166. http://dx.doi.org/10.2307/2544918.

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Husnawadi, Husnawadi, and Ulyan Nasri. "Fanatic and Fanaticism from the Perspective of Islamic Law and Islamic Education Perspective." Jurnal Ilmiah Profesi Pendidikan 8, no. 3 (2023): 2018–23. http://dx.doi.org/10.29303/jipp.v8i3.2112.

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This study aims to investigate the phenomena of fanaticism and fanatical behavior from the perspectives of Islamic Law and Islamic Education. Data were collected through a review of classical and contemporary texts in Islamic law and education, as well as an analysis of relevant empirical studies. The data analysis technique employed a qualitative approach focusing on text interpretation and key concepts related to fanaticism. The results indicate that fanaticism in Islamic Law and Islamic Education encompasses complex dimensions, including psychological, social, and theological factors. The i

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Khairani, Miftahul, and Ahmed Fernanda Desky. "The Influence of Fanaticism and Religiosity on Verbal Aggressive Behavior Among K-Pop Fans." Abrahamic Religions: Jurnal Studi Agama-Agama 5, no. 1 (2025): 1. https://doi.org/10.22373/arj.v5i1.27493.

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This study aims to examine the influence of fanaticism and religiosity on verbal aggression among K-pop fans, particularly EXO-L fans in Medan City. A quantitative survey approach was used, involving 55 respondents as the research sample. Data were collected using questionnaires and analyzed with SPSS version 25 to assess the relationships between fanaticism (X1), religiosity (X2), and verbal aggression (Y). The results indicate that fanaticism has a significant correlation with verbal aggression, with a correlation coefficient of 0.508, while religiosity also shows a significant correlation w

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Yousif, Ahmad F. "Revisiting Fanaticism in the Context of Wasaṭīyyah". American Journal of Islam and Society 32, № 3 (2015): i—xx. http://dx.doi.org/10.35632/ajis.v32i3.989.

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Fanaticism is derived from the Latin word fanum, which refers to sacred placesof worship such as temples or other consecrated sites. The complete term fanaticusmeans “to be put into raging enthusiasm by a deity.”2 In the modernsense, a fanatic is simply an individual who goes to an extreme, is overly zealousor unreasonably enthusiastic regarding an issue, idea, opinion, or action.These ideations do not have to be of a strictly religious nature, but may alsobe in regard to a personal or private matter or a larger political, social, or economicissue. Despite the broadness of its contemporary app

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Жезлов and Nikolay Zhezlov. "Religious Fanaticism and Religious Extremism As the Factors Promoting Recruitment of Suicide Bombers." Socio-Humanitarian Research and Technology 5, no. 1 (2016): 9–13. http://dx.doi.org/10.12737/18413.

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In this article the role and value of radical religious views in the course of recruitment of suicide bombers, and also in the general system of the factors which are negatively influencing social and ethical climate is analyzed. Definitions to such concepts as &#34;religionism&#34; and &#34;religious extremism&#34;, the reasons increasing the number of the single terrorist attacks conducted by terrorists suicide bombers are called. The special attention is paid to process of recruitment in the terrorist organizations. Ways of eliminati

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Agus Arifand, Salsabila Enggar Fathikasari, Meytri Kurniasih, et al. "Membangun Harmoni Dan Toleransi Melalui Moderasi Beragama." Ta'rim: Jurnal Pendidikan dan Anak Usia Dini 4, no. 2 (2023): 164–77. http://dx.doi.org/10.59059/tarim.v4i2.136.

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Religious moderation refers to a balanced and moderate approach in carrying out religious beliefs. This involves tolerance, understanding, and respect for the different beliefs and practices of other religions. Religious moderation seeks to offer dialogue and cooperation between adherents of different religions, with the aim of creating a harmonious and respectful society. Religious moderation is an important approach to building an inclusive, harmonious and peaceful society. This encourages mutual understanding, tolerance, and constructive dialogue between adherents of different religions. By

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Haaga, Paul T., and Gabriel T. Ngbea. "An Appraisal of Religious Fanaticism and the Imperative of the Dialogue of Life and Tolerance in Nigeria." International Journal of Law and Society (IJLS) 2, no. 3 (2023): 163–74. http://dx.doi.org/10.59683/ijls.v2i3.53.

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This paper argues that critical reflection on Nigeria's situation in the context of crisis and conflict reveals that religion ranks first as a cause of crisis and conflict. This paper seeks to engage in philosophical reflection on religious bigotry in Nigeria and ascertain how it affects our existence. The type of research used is qualitative with a descriptive approach. Primary data was obtained through in-depth interviews with respondents, while secondary data came from literature, case studies, previous research reports and related legal documents. Qualitative data analysis uses a thematic

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Wilkes, George R. "Living with War, Fanaticism and the Pragmatic." Theology 112, no. 865 (2009): 24–32. http://dx.doi.org/10.1177/0040571x0911200104.

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Hare, Taylor. "Unknowing Fanaticism: Reformation Literatures of Self-annihilation." Reformation 25, no. 1 (2020): 111–13. http://dx.doi.org/10.1080/13574175.2020.1743571.

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Ben Barka, Mokhtar. "Religion, Religious Fanaticism and Hate Crimes in the United States." Revue Française d Etudes Américaines 110, no. 4 (2006): 107. http://dx.doi.org/10.3917/rfea.110.0107.

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Packa, Radoslav. "Book Review: Limits of Tolerance: Enlightenment Values and Religious Fanaticism." Politické vedy 25, no. 1 (2022): 276–83. http://dx.doi.org/10.24040/politickevedy.2022.25.1.276-283.

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Jassim, Ahmed Latif, and Yasameen Jirjees Younus. "THE ROLE OF EMOTIONAL CATHARSIS PROGRAM IN DECREASING RELIGIOUS FANATICISM." Al-Adab Journal, no. 116 (May 11, 2019): 17–28. http://dx.doi.org/10.31973/aj.v1i116.473.

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تختبر الدراسة الحالية صحة الفرضية الصفرية التي أشارت الى ان (( ليس هناك فرق دال بين المجموعة التجريبية والمجموعة الضابطة في خفض التعصب الديني )) ، وقد طبقت هذه الدراسة على عينة من طلبة جامعة بغداد بعمر(19-23 ) سنة لقياس التعصب الديني لديهم وكشف الفرق بين الذكور والاناث في ذلك ، وتعرف مدى فاعلية برنامج التفريغ الانفعالي في خفض التعصب الديني لدى الطلبة الذين سجلوا درجات مرتفعة على المقياس من خلال تطبيقه على عينة مكونة من (220) طالب من الذكور والاناث ، وقد ظهر أن هناك (20) منهم قد تجاوزت درجاتهم نقطة القطع على المقياس ، استوجب تطبيق برنامج التفريغ الانفعالي عليهم المكون من (8) جلسات تستغرق كل واح

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Sumbulah, Umi. "Pluralism and Religious Harmony in Religious Elites Perspectives in Malang City." Analisa 22, no. 1 (2015): 1. http://dx.doi.org/10.18784/analisa.v22i1.139.

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This study aims to understand the religious elite view of pluralism and religious harmony in Malang. The study was focused on the meaning of pluralism and religious harmony, efforts and things that support and hinder the realization of religious harmony. Empirical research data with qualitative-phenomenological approach was collected through interviews and documentation. The results show: first, the meaning of religious pluralism for the religious elites is very varied, which is the same as tolerance, mutual respect, the goal of all religions are the same, and recognize the fact that there are

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Tohari, Achmad. "Islamic Thought Offers in the Polemic of Fanaticism Religious Communities in Indonesia." West Science Islamic Studies 2, no. 01 (2024): 51–59. http://dx.doi.org/10.58812/wsiss.v2i01.582.

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This research aims to look at offers in inter-religious dialogue in Indonesia regarding the polemic of religious fanaticism. This research explains the Islamic thought approach of Nurcholis Madjid and Amin Abdullah using analytical descriptive methods which include qualitative research with data in the form of literature and journals that are still related to the theme. The data collection technique is a literature study that relies on the books Islam, Modernity and Indonesianness from Nurcholis Madjid and Religious Studies: Normativity or Historicity from Amin Abdullah and related journals. T

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Silver, A. I. "Ontario's Alleged Fanaticism in the Riel Affair." Canadian Historical Review 69, no. 1 (1988): 21–50. http://dx.doi.org/10.3138/chr-069-01-02.

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Silver, A. I. "Ontario’s Alleged Fanaticism in the Riel Affair." Canadian Historical Review 102, s1 (2021): s215—s239. http://dx.doi.org/10.3138/chr-102-s1-016.

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That Louis Riel was hanged because of the influence of Ontario fanaticism is a very familiar notion, and one that French Canadians believed in from the beginning. They thought the real grievances of the Metis were extenuating circumstances in his favour, and that, because he was insane, he could not be considered guilty of a crime. Normally, a man would not be hanged in such conditions. The exception made in his case could only be explained by bigoted hatred of his French race and Catholic religion. Moreover, it was the “fanatisme bête de la province d’Ontario” that was responsible for the inj

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Klymov, Valeriy. "Tolerance of inter-confessional relations: state, problems and perspectives." Religious Freedom, no. 17-18 (December 24, 2013): 115–31. http://dx.doi.org/10.32420/rs.2013.17-18.997.

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Problems of interreligious relations at all levels - from interchurch to personal - accompanied religious communities throughout the history of their existence, gaining for various reasons the severity and urgency of the solution in some periods, and entering the channel of calm, everyday and business coexistence, into other . At one point in history, the antagonism of relations between religions and their representatives has repeatedly become the reason for the violent conversion of other peoples to their faith, the religious wars of several decades, large-scale manifestations of fanaticism,

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Musthofa, Musthofa, Nasikhin Nasikhin, Mohammad Rofiq, and Qasem Muhammadi. "Building Religious Harmony with A Humanistic Education: The Potential and Strategies to Overcome the Conflict Threat in Pesantren." AL-ISHLAH: Jurnal Pendidikan 17, no. 2 (2025): 2090–104. https://doi.org/10.35445/alishlah.v17i2.6428.

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Religious harmony is increasingly challenged by rising fanaticism, exclusivity, and intolerance, particularly in religious educational settings. This study analyzes the strategy of fostering religious harmony through a humanistic education approach at Pesantren Khaffiah Village in Batang Regency, Central Java. Employing a qualitative case study design, the research explores the pesantren’s educational practices and their role in promoting interreligious understanding. Data were collected through observations, interviews, and documentation to examine how humanistic values are integrated into re

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Halim, Abd. "BUDAYA PERDAMAIAN DALAM AL-QUR’AN." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 15, no. 1 (2014): 23. http://dx.doi.org/10.14421/qh.2014.1501-02.

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Peace is a dream of all religions. There is no religion that teaches violence. However, in practice, there are still a lot of tragedies caused by both religious fanaticism and misunderstanding of religion. In this article, the author wanted to examine the ethics of peace in the Qur'an. By observing a few verses, although not as a whole, the Qur'an appears to have peace ethics from the smallest scope like a small family up to the most extensive scope of the inter-countries relation.

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Halim, Abd. "BUDAYA PERDAMAIAN DALAM AL-QUR’AN." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 15, no. 1 (2014): 23. http://dx.doi.org/10.14421/qh.2014.15102.

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Peace is a dream of all religions. There is no religion that teaches violence. However, in practice, there are still a lot of tragedies caused by both religious fanaticism and misunderstanding of religion. In this article, the author wanted to examine the ethics of peace in the Qur'an. By observing a few verses, although not as a whole, the Qur'an appears to have peace ethics from the smallest scope like a small family up to the most extensive scope of the inter-countries relation.

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