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Prayetno, Eko, Zulfi Mubaraq, Ahmad Kholil Nur, Raed Awadh Saeed Al-Ghatnaini, and Tasnim Saelaemae. "Contemporary Islamic sects in Indonesia." Jurnal Al Burhan 4, no. 2 (2024): 113–25. https://doi.org/10.58988/jab.v4i2.342.
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Islam's development in Indonesia has been shaped by both positive and negative influences. On the positive side, technology, modernization, and globalization have supported the spread and evolution of Islamic thought. However, challenges include the lasting impact of the Abbasid Dynasty's decline, psychological issues among Muslims, and the rise of religious identity politics. Overall, contemporary Islamic sects bring new perspectives, demonstrating how Islam adapts to modernity and is influenced by both local and global dynamics. (content analysis) Miles and Huberman models. The results found 3 things: First, the paradigm of Contemporary Islamic Sectss in Indonesia has 7 forms: Determinism Sects of thought, Liberalism Sects of thought, Contemporary Islamic Sects of thought, Fundamentalist Sects of thought, Modernism Sects of thought, extremism movement Sects, rational religious Sects Second, internally influencing Contemporary Islamic Sectss in Indonesia there are 3 factors positive influence and negative influence, influence of ijtihad ulama, influence of scientific epistemology As for externally influencing Contemporary Islamic Sects in Indonesia there are 3 factors The influence of capitalist economy, The influence of Islamisation, The influence of pragmatism Third, the positive implications of Contemporary Islamic Sectss in Indonesia. Islam's development in Indonesia has been shaped by both positive and negative influences. On the positive side, technology, modernization, and globalization have supported the spread and evolution of Islamic thought.
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Ibrahim, Bade’ Mohammad. "The Jurisprudential Sects and the Policy of the Ruling Authority in Andalusia up to the End of the Almoravid Era (138-541 AH / 1056-1147 CE)." Dirasat: Human and Social Sciences 51 (November 20, 2024): 102–11. https://doi.org/10.35516/hum.v51i1.10078.
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Objectives: This research aims to investigate the circumstances that facilitated the entry of Islamic sects into Andalusia, the stance of the ruling authority toward them, and how these factors influenced the spread or limitation of these sects within Andalusian society. Andalusia experienced the introduction of several Islamic sects, including the Awza’i, Maliki, Hanafi, Shafi’i, and Zahiri schools of thought. The influence of these sects on public life and politics varied depending on the policies of the Andalusian rulers. Methods: The study comprises an introduction, five main sections, and a conclusion summarizing the findings. The research employs a historical investigative approach, analyzing historical narratives that explore the presence of these sects in Andalusia and the response of the ruling authority to their spread. Key sources and references supporting this analysis are documented throughout. Results: The findings indicate that sects such as the Maliki school received support from the ruling authority, which significantly contributed to their acceptance and influence among the broader society. In contrast, other sects struggled to establish a presence due to a lack of official endorsement, resulting in limited reach and influence and a reduced ability to compete with the Maliki doctrine. Conclusions: This research highlights the complex relationship between sectarian scholars and the Andalusian ruling authority, as well as the impact of this relationship on the spread or restriction of various sects. The study reveals that the ruling authority's support was a determining factor in a sect’s influence within Andalusian society.
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Palmer, Susan J. "France's "War on Sects": A Post-9/11 Update." Nova Religio 11, no. 3 (2008): 104–20. http://dx.doi.org/10.1525/nr.2008.11.3.104.
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This is a report on the latest developments in the "cult wars" in France. The anticult panic caused by the Solar Temple group suicides and murders has, after thirteen years, died down, and a more moderate government has replaced the Socialist Party. The old government-sponsored Ministry to Fight Sects (MILS) has been replaced by MIVILUDES (Mission interministrielle de vigilance et de lutte contre les drives sectaires), which adopts a more circumspect approach towards the secte problem. On the basis of my findings from field research conducted in the spring of 2006, I argue that the social control efforts that targeted NRMs in the 1990s have not abated, but merely shifted tactics. Interviews with distinguished French academics clearly illustrate that their expertise in the relevant fields of sociology and history of religions is deliberately ignored by officials, and they are even punished for voicing their scholarly opinions regarding public policies towards les sectes. The new, covert threat to religious freedom posed by the About-Picard Law (2001), which was designed to target secte leaders who brainwash, is analyzed after investigating its first application to a tiny group called Nééo-Phare.
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Dapaah, EdwardOpoku. "Ghanaian Sects in the United States of America and their Adherents within the Framework of Migration Challenges since the 1970s." African and Asian Studies 5, no. 2 (2006): 231–53. http://dx.doi.org/10.1163/156920906777906763.
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AbstractGhanaian culture revolves around religion hence it is not surprising that Ghanaians have established sects upon resettlement in the United States of America. However, the sects have changed the social organization of the adherents. Instead of mainstream institutions, adherents depend on the spiritual leaders of their sect in dealing with immigration, unemployment, illness and other social problems. The study contends that there are relevant characteristics of some Ghanaians that make it likely that they would be drawn to the sects. Some adherents are drawn to the sects as a result of profound post-migration insecurities including the threat of deportation and limited entitlements such as the denial of employment and educational rights. To such adherents the sects are an important avenue for resolving their post-migration insecurities. Results of this research also suggest that some Ghanaians are drawn to the sects by religious aspirations including the unique theology of the sect. Overall, the sects are not just a transfer of an important segment of indigenous life in Ghana to the United States of America, they also represent a miniature portrait of the changing nature of religion in the United States.
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Mendrofa, Rizka Hanum, and Ramadhan Syahmedi Siregar. "Pengaruh peraturan pAnalisis Hukum Pidana Positif dan Hukum Pidana Islam terhadap Aliran Sesat sebagai Modus Operandi enumpang pesawat dalam masa pandemi Covid-19 terhadap minat penumpang maskapai Citilink di Bandar Udara Internasional Ahmad Yani Semarang." Reslaj : Religion Education Social Laa Roiba Journal 5, no. 6 (2023): 3344–61. http://dx.doi.org/10.47467/reslaj.v5i6.1138.
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 Heretical sects are teachings or activities that deviate from religious norms. Misguided sects that are currently happening a lot both in Indonesia and in the world are sects that violate human rights. Apart from deviating from our spirituality and beliefs in religion, this sect also makes its followers victims of criminal acts by the sect leaders themselves. In collecting data the author uses normative juridical methods. The normative juridical method is library law research by examining library materials or with primary legal materials and secondary legal materials that support the author's research. The results of this study indicate that the modus operandi in committing a crime can be done in the name of religion. where this concerns the problem of our spirituality to God Almighty. This study concludes that deviant sects are also regulated in the Criminal Code where the sanctions for the perpetrators are in accordance with the conditions of the crime they committed. In the perspective of Islamic criminal law, the spread of deviant sects can be as Jarimah Hudud. In Criminal Law, efforts to overcome heretical sects are inseparable from the concept of crime prevention and in the Islamic view by strengthening faith and strengthening monotheism to Allah SWT
 Keywords : Heretical sects, Modus operandi, Criminal acts
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Harahab, Yulkarnain, and Mr Supriyadi. "ALIRAN SESAT DALAM PERSPEKTIF HUKUM PIDANA ISLAM DAN HUKUM PIDANA NASIONAL." Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 20, no. 3 (2008): 513. http://dx.doi.org/10.22146/jmh.16293.
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The disseminator and participant of deviant’s sects can be accused as an “apostate” or “murtad”. They have committed “hudud crime” or “jarimah hudud” and can be punished by death sentence or subsidiary sanction. Nevertheless, the sanctions cannot be implemented because Indonesia is not Islamic state. There is no law enforcement towards the participant of deviant sects. But, they are only requested to be mass repented. The argumentation is that the participants of deviant’s sects are only a victim, so the process of law enforcement must be adjusted to the leader or disseminator of deviant sects.
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McGee, Robert W., and Serkan Benk. "Christian attitudes toward ethics of tax evasion: a case study." Journal of Financial Crime 26, no. 1 (2019): 74–94. http://dx.doi.org/10.1108/jfc-11-2017-0104.
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Purpose The purpose of this study is to examine Christian views on the ethics of tax evasion. Design/methodology/approach To achieve this objective, data were gathered from the most recent World Values Survey, which included 60 countries. The sample size exceeded 30,000. Various demographic variables were also examined, such as gender, age, marital status, education level, income level, social class, position on the political spectrum and others. Findings This study found that although there was widespread opposition to tax evasion, it could be justified sometimes. Not all Christian sects had the same view of tax evasion. Some sects were less severe in their opposition than others. This study ranked the various sects from least to most opposed. Originality/value The present study expands the religions literature by showing that differing Christian sects have opinions on the ethics of tax evasion that differ significantly, and that it cannot be said categorically that the more conservative Christian sects are either more opposed or less opposed to tax evasion than are the liberal or moderate sects.
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Matveychev, O. A. "Totalitarian Sects within the Current Political Processes." Orthodoxia, no. 1 (September 4, 2021): 92–110. http://dx.doi.org/10.53822/2712-9276-2021-1-1-92-110.
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This article studies the phenomenon of totalitarian sects entering politics. It concerns the participation of totalitarian sects in the political processes and election campaigns with the aim of getting into power, as well as the attempts of some political figures to rely on the infrastructure of totalitarian sects in order to promote themselves in the ruling structures. The author summarizes the works of Russian and international social thinkers and religious scholars, studying totalitarian sects as a relatively new social and religious phenomenon, supplementing and developing their findings. In particular, the following features are recognized as the key characteristics of totalitarian sects. A relatively recent foundation — usually with the founder still alive. A charismatic leader — the founder or successor, who has unquestionable authority. Closed information environment, filtering any external information signals. Careful regulation of the adherents' life, as well as their double code language, allowing them to recognize others in a “friend-or-foe” mode, which likens totalitarian sects to criminal communities. A rigid hierarchy that doses information about the organizations' goals to its members at different levels of initiation; adherents' compulsory financial participation and preaching activities. The author analyzes the promotion of totalitarian sects in politics using examples from Ukrainian and Russian political practices of the post-Soviet period. In particular, he studies the political activities of such structures as the Livets Ord (lit. “Word of Life”) Baptist Church, the Scientology Church, the Embassy of God sect (Sunday Adelaja), the Unification Church (Sun Myung Moon), the Living Word Baptist Church, the International Society for Krishna Consciousness, the Last Covenant Church, Slavic neopagan groups and radical Islamist sects. The network community formed around the Alexei Navalny's Anti-Corruption Foundation also possesses the attributes of a totalitarian sect. Particular attention is paid to specific examples of the political involvement of totalitarian sects and their influence at different levels of government in Ukraine and in the Russian Federation, as well as the resulting damage. Considering the scale of totalitarian sects' activities in Russia — hundreds of such organizations are involved, up to 1 million people in total — the author emphasizes their use by foreign intelligence services, which poses a threat to Russia's national security.
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Short, Martin B., Scott G. McCalla, and Maria R. D'Orsogna. "Modelling radicalization: how small violent fringe sects develop into large indoctrinated societies." Royal Society Open Science 4, no. 8 (2017): 170678. http://dx.doi.org/10.1098/rsos.170678.
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We model radicalization in a society consisting of two competing religious, ethnic or political groups. Each of the ‘sects’ is divided into moderate and radical factions, with intra-group transitions occurring either spontaneously or through indoctrination. We also include the possibility of one group violently attacking the other. The intra-group transition rates of one group are modelled to explicitly depend on the actions and characteristics of the other, including violent episodes, effectively coupling the dynamics of the two sects. We use a game theoretic framework and assume that radical factions may tune ‘strategic’ parameters to optimize given utility functions aimed at maximizing their ranks while minimizing the damage inflicted by their rivals. Constraints include limited overall resources that must be optimally allocated between indoctrination and external attacks on the other group. Various scenarios are considered, from symmetric sects whose behaviours mirror each other, to totally asymmetric ones where one sect may have a larger population or a superior resource availability. We discuss under what conditions sects preferentially employ indoctrination or violence, and how allowing sects to readjust their strategies allows for small, violent sects to grow into large, indoctrinated communities.
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Sarajlić, Amel. "HISTORIC STUDY OF THE ORIGIN OF SECTS AND SCHISM IN ISLAM." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 7 (December 15, 2009): 271–89. http://dx.doi.org/10.51728/issn.2637-1480.2009.271.
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After the Prophets death, Muslims kept their community compact until the period of Ebu Bekr and Omer. After the assassination of khalif Osman, confrontations and bloodsheds started among Muslims. The unhappy events undermined the strong khalif authority and Islam and Muslims faced a serious situation and temptation. Different opinions about the issue of khalifat originated in that period. Each of the opposing sides presented their arguments, some of them even used false traditions and interpretations. The result of those events was the beginning of sects and schisms among Muslims. Haridžijs and Shiites were the first sects to emerge, and after them kaderije and murdžije which were the source of all other sects and schisms. All the sects were determined by outer and inner factors that sometimes had only religious character, and at some other times politically-economical and even philosophical character. Key words: sects/schisms, haridžije, Shiites, kaderije, murdžije and mu’atezile
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Bingham, Aram, and Mahir Bilen Can. "Sects." Journal of Algebra 560 (October 2020): 192–218. http://dx.doi.org/10.1016/j.jalgebra.2020.05.015.
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Islam, Md Ariful. "DECISION MAKING BIASES AND ERRORS AMONG MUSLIM GROUPS AND SECTS IN BANGLADESH: A MANAGEMENT PERSPECTIVE." International Research Journal of Shariah, Muamalat and Islam 2, no. 4 (2020): 55–69. http://dx.doi.org/10.35631/irjsmi.24006.
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Different Muslim groups/sects in Bangladesh are very intolerant to other groups/sects where Islam teaches brotherhood and unity. This study tried to see the issue from a management perspective, especially in the area of decision making. The study tried to identify the decision-making biases and/or errors among Muslim groups/sects in Bangladesh, and their impacts on their decision-making process. The study adopted a model developed by Kieren Jamieson and Paul Hyland (2006). This study followed a qualitative approach. It interviewed 20 Islamic scholars and unity initiators who are working for establishing brotherhood and unity among Muslim groups/sects in Bangladesh. Guidelines have been used while conducting a face-to-face interview. Firstly, the study tried to find whether there are biases and/or errors in the decision-making process among different Muslim groups/sects in Bangladesh, and we found some serious biases and/or errors that can surely lead to biased/inappropriate decisions about other Muslim groups/sects. Secondly, the study tried to specifically find the nature and impacts of those biases and/or errors according to the research framework. It categorized those biases and/or errors in information bias, cognitive bias, risk bias, and uncertainty bias. Those biases and/or errors occurred in the information load, and in the decision-making process. Cognitive biases, the study found, have the most impacts on decision making. From the study, we developed a model to present the decision-making biases and/errors, and their impacts on decisions Muslim groups/sects in Bangladesh take.
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Bozan, Metin. "Osmanlılar'ın Son Döneminde Makâlât ve Fırak Geleneği: Şeyh Abdurrahman Aktepî Örneği." Marife 11, no. 1 (2011): 115–35. https://doi.org/10.5281/zenodo.3344238.
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Makalat ve Fırka Geleneği dediğimiz fırka tasnifçiliği, süreç içerisinde pek çok tasnif ortaya koymuşlardır. Osmanlı'da da bu durum söz konusudur. Zira bu dönemde pek çok alim, fırkalar ile ilgili eser telif etmiştir. Osmanlı'nın son dönemlerinde yaşayan Diyarbakırlı Şeyh Abdurrahman Aktepî de söz konusu alimlerden birisidir. Bu çalışmada Şeyh Abdurrahman Aktepî'nin fırkaları tasnif ettiği Keşfu'z-Zalâm fî Akâidi Fıraki'l-İslam eseri ele alınacaktır. Osmanlı'nın son dönemi Şark medrese geleneğine mensup alimlerin mezhep algısını tahlil etme fırsatı da vermesi düşünülen bu yazma eserde, mezheplerin tasnifinin genel özellikleri, eserin referansları, onu diğerlerinden farklı kılan yönleri üzerinde durulmaya çalışılacaktır.<b>Heresiography in the Late Ottoman Period: Example of Shaykh Abd al-Rahman Aktepi</b>Heresiography in the Late Ottoman Period: Example of Shaykh Abd al-Rahman Aktepi History of Islamic heresiography is almost as old as formation process of the Islamic sectst. In the course of time, classification of sects called Islamic heresiography emerged and many sects developed their original classifications. It is also the case for the Ottoman period. In this paper, one of the heresiographical works entitled Kashf al-Zalâm fî 'Aqâid Firaq al-Islâm which was composed by 'Abd al-Rahmân Aktepî, a scholar who lived in Di- yarbakır in the late Ottoman period. By studying this manuscript which is also expected to give an opportunity to analyze the sectarian perception of scholars who belong to late Ottoman eastern tradition of madrasa, it is tried to examine the work's general features of classification of sects, its references and distinctive characteristics.https://www.marife.org/marife/article/view/583
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Jafar, Ali. "Extended Meaning of Prophet and Prophecy: Reviewing “New Shelter” of Ahmadiyyah and Mormonism." DINIKA : Academic Journal of Islamic Studies 3, no. 1 (2018): 1. http://dx.doi.org/10.22515/dinika.v3i1.129.
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This study looks at the contemporary phenomena of the birth of two religions within Islam and Christianity, namely Ahmadiyyah and Mormonism. Through the frame of world religion classification, this study emphasizes what makes these sects become and classified by many scholars as ‘New Religions’ while other sects are not. This study re-looks at how hybrid religions have been crafted, developed and classified based on the age of the religion and where those religions first appeared, this study also looks at the historical process of how these hybrid religions became new religions. By considering the historical process, understanding prophecy, religious teaching, believe and particular interpretation over the main religions, this study aims to understand the emergent process of ‘new religions’ as temporary shelters for illegitimate sects. By comparing two sects, I conclude that these new religions have some common grounds which can be seen through interpreting the meaning of ‘prophet’ and ‘prophecy’, religious entities that make these sects excluded from the big umbrellas they are under Islam and Christianity. Keywords:Religion, Sect, Prophet, Prophecy
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Mahmoud, Ramy. "Al-Nadim’s (385 /995) Approach to Islamic Sects through his Monograph “al-Fihrist”." Aqwal: Journal of Qur'an and Hadis Studies 5, no. 2 (2024): 192–206. https://doi.org/10.28918/aqwal.v5i2.8685.
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Background and Objectives: The seeds of Islamic sects arose immediately after the death of the Prophet and the occurrence of wars between the companions, so each of these sects based their thoughts on a specific position they took in that war. When the number of sects and doctrines increased and different opinions spread in the Islamic faith, a group of Muslim scholars came out to record these opinions and write down the movements of the sects, whether geographically or historically, so as a result, what is called the Ilm al-Maqālāt arose, and this has become an essential part of many books written from the late second century Hijri calendar, some books were specially written in this field, such as the book of Maqālāt al-Islāmiyyin by Abu al-Hasan al-Ash'ari, while the Maqālāt became a part of other books. Methodology: Al- Nadīm is one of the authors who was concerned with the authorship movement during the three centuries of the Hijri calendar, so he intended to record all the books that fell into his hands in all fields, whether religious or non-religious. Al- Nadīm took care in all this to record the authorship movement of the famous Islamic sects, so he mentioned important information about Islamic sects such as Mu'tazila, Kharijites, Shiites and others, this information is related to the books written sometimes and other times related to the theologians themselves. Main Results: Our article monitored Al-Nadim's interest in this aspect. Research Contribution: This article was divided into an introduction, a conclusion, and three main headings; the introduction mentioned information about al-Fihrist by al- Nadīm, while the main headings dealt with al- Nadīm's life and information about him, the second heading discussed the section on the theologians, and sects, and the last heading shed light on the sources used by al- Nadīm in this section. Conclusion: This study underlines the importance of al-Nadīm's work in documenting the intellectual and theological history of Islamic sects, providing a foundational reference for scholars in Islamic studies and historiography.
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Saidova, Rayxon. "THE RELATIONSHIP OF RELATIONSHIP TO OTHER SECTORS." MODERN SCIENCE AND RESEARCH 2, no. 11 (2023): 341–45. https://doi.org/10.5281/zenodo.10090172.
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<i>Malomat is recognized as a separate sect. However, in all sects there is a case of blame. Therefore, the article discussed the fact that many influential sects appeared under the influence of blame.</i>
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Król-Mazur, Renata. "Religious sects as a threat to social security in the Republic of Armenia." Studia z Dziejów Rosji i Europy Środkowo-Wschodniej 58, no. 3 (2024): 109–33. http://dx.doi.org/10.12775/sdr.2023.en7.05.
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The article presents the contemporary religious situation in Armenia. It explains why the Armenian society perceives members of minority churches and various religious associations as enemies of their country and national unity. It contributes to research on internal security, especially on social and cultural security. The internal security of the Republic of Armenia rests on two central pillars: national culture and related Christian religion, tradition and spiritual inheritance – all of which are equated with the Holy Armenian Apostolic Church (AAC). Therefore, AAC is the primary entity fighting cultural threats and opposing secularisation. The text will show what threats to the Republic of Armenia are posed by the quick growth of religious “sects”. One thing that should be clarified at the very beginning is that AAC uses the term “sect” with reference to other churches and religious associations. Particular emphasis will be placed on investigating the relationships between religious “sects” and the world of politics and business. The author will also outline the involvement of religious “sects” in the political events in Armenia and attempt to present their perception by the society and state authorities. The author wants to demonstrate how religious “sects” and AAC – which fights against them using nationalistic slogans – may contribute to social unrest. Although the Armenian Apostolic Church exposes the problem caused by the presence of religious sects and the threat they pose to Armenian culture and nation, the author was unable to find a sufficient number of respondents to conduct a questionnaire survey on the presence of religious sects in the life of the Armenian society. Usually, respondents claim that these are marginal groups that we should not worry about. That is why the activity of religious “sects” was analysed based on the materials provided by the Armenian media (including independent media) and the information service of the Armenian Apostolic Church.
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Adawiyah, Abidah, and Safinatul Ilmi Al Kamil. "Ad-Dakhil Fi al-Tafsir Ad-Dakhil Fi al-Tafsir: Analisis al-Dakhil dalam Penafsiran Sekte al-Babiyah dan al-Bahaiyah." Hamalatul Qur'an : Jurnal Ilmu Ilmu Alqur'an 6, no. 1 (2025): 130–37. https://doi.org/10.37985/hq.v6i1.295.
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This research explores the al-Babiyah dan al-Bahaiyah sects in the context of deviations made in interpreting Al-Qur’an verses. Al-Babiyah and al-Bahaiyah are tow new sects that emerged in the Persian region (Iran) in the 19th century. The two sects claimed thet they were in a prophetic position and received revelations from God, resulting in different holy books and different teachings. Of course, the differences come from the interpretation they make of the Qoran. Through this study, a literature approach is used to obtain comprehensive data and the results are presented according to the analysis in the form of descriptive analysis. From this research, the results can be seen that Babiyah and Bahaiyah sects in interpreting the Qur’an have distorted the meanings from what they should be, without a strong basis and are very weak and dangerous for people who are weak in faith. This is what makes them a type of al-Dakhil interpretation. Based on these findings, it is hoped that it will bring new insight into the deviations carried out by religious sects regarding the interpretation of verses of the Qoran which is to legitimize their sect.
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Ewa M. Guzik-Makaruk. "Religious Sects in the Consciousness of Youth." Archives of Criminology, no. XXVI (May 5, 2002): 181–212. http://dx.doi.org/10.7420/ak2001-2002g.
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The past fifteen years or so have been a time of significant changes in Polish religious life. The most notable feature has been a growth in the significance of the native religion which for the overwhelming vast majority of Poles is Catholicism. According to official statistics members of the Catholic Church in Poland constitute 95% of the population, other Christian faiths account for just under 3% and adherents of other religions, sects, religious and pseudo-religious or world view-based movements, including atheism, for only about 2%. However, another phenomenon has been taking place in the shadow of the process of change: the appearance and spread of new religious and para-religious movements. In Poland these movements appeared at a somewhat later date than in the West where their first wave of popularity coincided with the rise of the youth counter-culture movement at the turn of the sixties and seventies. New religious movements began to appear in Poland in the seventies and eighties and have become a permanent feature of the religious landscape though, statistically, they are still a marginal phenomenon compared with Catholicism. The proliferation of sects or cults of every kind and description is one of the more remarkable and individual-threatening phenomena of the turn of the 20th and 21st centuries. Each year about 12,000 young Poles run away from home or disappear. Many of them discover “the sole truth” in one of the 300 new religious movements to be found in Poland. But that assertion does not justify drawing the erroneous conclusion that all these young people swell the ranks of religious sects though undoubtedly a certain, unknown, number of them end up in such organizations. The author has conducted a survey among students of primary and secondary schools, in the sity of Białystok and the law department of the local university. The aim of the investigation, carried out by the questionnaire method, was to elicit information about young people's awareness of the religious sects phenomenon and test the accuracy of the project’s theoretical hypotheses. The survey’s findings are presented in this publication separately for each age group of respondents: students of the eighth school grade of primary school and the last year of secondary school and uno undergraduates. Also included was a comparative analysis of the findings according to the age of the subjects, which was the basic variabre considered when preparing the report. The publication ends with a tabular section which serves the purpose of detailed presentation of the respondents’ answers to question regarding the sources of their knowledge of religious sects, the range of persons thought by the respondents to form the recruitment pool for converts to religious sects, and social distance. This section also contains the questionnaire used in the survey. The author undertook her research endeavor in the belief that beyond any doubt the population group most at risk from the activities of religious sects is youth. Thus there were good grounds for investigation or this social group in order to determine its level of awareness of religious sects and emotional attitude to them. As well as diagnosis of the phenomenon such an operation facilitates attempts to devise an information policy targeted young people. The investigation, which took the form of interviews, used a questionnaire designed for this purpose. The survey was carried out in the first quarter of 1999 among students of primary and secondary schools in Białystok and the law department of the local university. The sample analyzed in the study comprised 100 students of the eighth grade of primiry school, l00 high school seniors and 100 undergrauates. The breakdown in the eighth-graders subgroup was 48% female and 52% male. The respective proportions for the high school seniors were 30% and 70% and for the college students 45% and 55%. The 300-person youth sample so selected is a fair representation and allows for certain inferences to be made to the wider population. The respondents were informed of the subject and aim of the investigation, the method of completing the questionnaire and its anonymity. The empirical material gathered was characterized by a relatively small amount of incomplete data. Such instances were of a sporadic and random nature. The investigation aimed at testing basic hypotheses. Based on analysis of the literature and the findings of earlier empirical studies five specific working hypotheses were adopted: Young people’s basic source of information about religious sects is the mass media. Young people are not tolerant about admitting members of religious sects to their immediate social circle, while the degree of tolerance does not depend on age. Young people are aware that thy constitute the group most vulnerable to the activities of religious sects. Awareness of the dangers posed by sects increases with the age of the respondent. Awareness of the dangers posed by sects increases in step with advancement to the next step of the education ladder. The level of awareness of youth as regards the religious sects phenomenon and the dangers arising there from was strictly correlated with the age of the subjects and consequently also by their standard of education. The make-up of the different components of young people’s attitudes to sects varied according to the age bracket of the respondents. As regards familiarity with the religious sects phenomenon it was found to be universal and irrespective of whether the respondent was an eighth-grader, high school senior or college student. However, certain differences appeared in the kinds of sources from which the young derive their knowledge of sects. Analysis of the findings corroborated the hypothesis that youth is aware of the fact that it is the group most vulnerable to the activities of sects. Though none of the sample gave a full definition of sect it is satisfying to note that every one of the respondents identified correctly at least one of the basic characteristics, e.g. a distinctive ideology and practices, resort to subterfuge and lies in recruitment of new members, or the exceptional position of the guru. Interestingly, a decided majority in each of the groups surveyed perceived the negative phenomenon of sects. Generally speaking, college students as persons with ihe highest level of awareness of the dangers posed by sects assessed them unfavorably, though they were not as radical in their assessments as the eighth-graders or high school seniors. The most opposition in all the age groups studied was aroused by the idea of admitting a sect member into the family circle, the least by the possibility of having a sect adherent for a colleague. Analysis of replies to questions relating to social distance leads to the conclusion that the young people studied were not indifferent to the henomenon of religious sects. Sect members were not approved of in high public office. They were not well thought of in the role of schoolteachers or adoptive parents. Almost all of the college students and high school seniors in the survey expressed a belief that some religious sects were breeding grounds of crime. A decided majority of the eighth-graders and high school seniors thought that the functioning of sects ought to be prohibited by law. As regards the respondents’ views on the question of whether registration of religious sects should be made easier or harder there were also certain variations according to respondents’ age. Among the college students and high school seniors a decided majority were in favor of impeding registration of religious sects in Poland. By contrast, in the case of the primary school eighth graders such a belief was expressed by 49% while 43% had no opinion on the subject. This is perhaps to be explained by the fact that the latter do not posses the knowledge required to form an opinion on this matter.
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Kenney, Jeff. "The Politics of Sects and Typologies." Nova Religio 6, no. 1 (2002): 137–46. http://dx.doi.org/10.1525/nr.2002.6.1.137.
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Sects and sectarian typologies reflect the political culture of their host environment. Thus analyzing one culture's sectarian formations with the methodological tools of another creates inherent, and often insurmountable, interpretive challenges. Western sectarian types and typologies have come to reflect the separation between religion and state that developed in society as a whole. Sects and sectarian typologies in the Islamic world, by contrast, have largely maintained their traditional character. But while the form of Muslim discourse about sects remains traditional, its function is quite modern. It is also highly politicized because the language and symbols of Islam have become the cultural medium through which modern Muslims accommodate change. Understanding sects in the Islamic world, then, requires sensitivity to the role that religion has played, and is playing, in Muslim societies as they negotiate their path to modernity.
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Mustain, Mustain. "Pertautan Teologi dan Politik: Kajian terhadap Aliran Religio-Politik Syi’ah dan Khawarij." Ulumuna 13, no. 2 (2009): 255–76. http://dx.doi.org/10.20414/ujis.v13i2.361.
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The history of emergence of sects of Islamic theology can not be separated from political issues as shown in the history of Shiite, Khawarij, Murjiah, Jabariyah, Qadariyah, Mu'tazilite, and Ash'arite. This paper tries to assess such linkage, particularly in the case of Shiite and Khawarij. The emergence of both sects was backed by sharp tribal political competition among the supporters of Ali ibn Abi Talib; both sects then showed their characteristics more as political stream (religio-political) rather than sects of theology. Although both, especially Khawarij, have important contributions in the debate concerning major sins commit which then lead to debate about broader and in-depth issues of divinity, but their political activities are more dominant than their theological thoughts. While the Shiite was preoccupied by searching for the ideal figure of priest (imam), Khawarij flow into a political insubordination movement to the government that they consider infidels.
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Lewandowska, Agnieszka. "W imię Boga Jedynego! (Aleksiej Warłamow „Zatopiona arka”)." Kultury Wschodniosłowiańskie - Oblicza i Dialog, no. 6 (September 22, 2018): 107–16. http://dx.doi.org/10.14746/kw.2016.6.9.
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The article is an attempt to present a religious situation described by Aleksey Varlamov in his novel Zatonuvshiy kovcheg. The spiritual life of Russians after Perestroika not only turned out to be a period of resurgence of Orthodox Christianity, but also the emergence as well as restoration of previously existing sects. Therefore, this novel amounts to a new voice of the discussion on the Russians’ spiritual life then, now and in the future. The author tries to prove that the reawakening of sects brings danger to Russian people, especially to the young generation. This paper presents an analysis of those fragments of the novel that refer to religious subjects and contain descriptions of sects (the Old Believers and the Skoptsy). Besides, spiritual leaders of these sects (Vassian and Luppo) are characterized. The insight into the history of these religious groups is provided and supplemented with Varlamov's descriptions from the novel.
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Vaman, N. "Saivite Sects Depicted in the Periyapuranam." Shanlax International Journal of Tamil Research 6, no. 3 (2022): 82–90. http://dx.doi.org/10.34293/tamil.v6i3.4520.
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Among the Thirumuraikal texts considered excellence for Hindu religious people, the twelfth Thirumuraikal text recited by Sekkizhaar called Periyapurananm emerged in the Chola period. This literature isextoled by Cholars as the world common text and great epic. In the Periyapuranam where the history of Siva’s disciples is excellently described and the accounts about saivite sects which hold Siva as a complete whole is also mentioned The objective of this study is to find out the quality of savite texts depicting mode and revealing the same . This study will be undertaken on the basis of descriptive methodology. Sekkizhaar’s Periyapuram has been used as source text for this study. Religion, Although many sects may have appeared, in the Saiva religion Pasupatham,Kabaligam, kalamugam, Maviratham, Vamam Pairavamand those who follow such religious sects those follow such sects luxurious emergence, life method, methods of worshipping are being brought outin this study.
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Miswala, Sakana Tiswi, and Muh Nur Rochim Maksum. "Toleransi Antar Aliran Beragama Agama Islam dalam Perspektif Muhammadiyah." International Journal of Pegon : Islam Nusantara civilization 13, no. 02 (2024): 1–18. https://doi.org/10.51925/inc.v13i02.116.
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This research examines tolerance between sects in Islam from the perspective of Muhammadiyah. Different perspectives in Islam have given rise to various sects that often intersect with each other. The purpose of this research is to find out the limits of tolerance between Muslims of different sects and Muhammadiyah's attitude towards certain sects such as LDII, Ahmadiyah, Shia, and Kejawen. This research was conducted because of the importance of understanding the attitude of tolerance in Islamic diversity to maintain community harmony. The method used is qualitative research based on literature study. The results show that Muhammadiyah puts forward the principles of moderation and openness in addressing differences in sects, but still has boundaries based on Islamic teachings that are firmly held. The findings are expected to provide a better understanding of tolerance in Islamic diversity. Penelitian ini mengkaji toleransi antar sekte dalam Islam dari perspektif Muhammadiyah. Perbedaan cara pandang dalam Islam telah memunculkan berbagai aliran yang seringkali bersinggungan satu sama lain. Tujuan dari penelitian ini adalah untuk mengetahui batas-batas toleransi antar umat Islam yang berbeda aliran dan sikap Muhammadiyah terhadap aliran-aliran tertentu seperti LDII, Ahmadiyah, Syiah, dan Kejawen. Penelitian ini dilakukan karena pentingnya memahami sikap toleransi dalam keberagaman Islam untuk menjaga kerukunan umat. Metode yang digunakan adalah penelitian kualitatif berdasarkan studi literatur. Hasil penelitian menunjukkan bahwa Muhammadiyah mengedepankan prinsip-prinsip moderasi dan keterbukaan dalam mwords: tolerance between sects, Muhammadiyah perspective, Islamic tolerance.enyikapi perbedaan aliran, namun tetap memiliki batasan-batasan berdasarkan ajaran Islam yang dipegang teguh. Temuan ini diharapkan dapat memberikan pemahaman yang lebih baik tentang toleransi dalam keberagaman Islam.
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Eisa Rabeeh Ahmad, Eisa Rabeeh Ahmad. "Sālimīyah Sect and its Doctrinal Opinions on the Divine Self in the Light of Islamic Doctrine: فرقة السّالمية وآراؤها العقائدية في الذات الإلهية في ضوء العقيدة الإسلامية". المجلة العربية للعلوم و نشر الأبحاث 7, № 2 (2021): 116–97. http://dx.doi.org/10.26389/ajsrp.m070720.
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It is widely known that there are Islamic ideological sects and groups whose doctrinal opinions still exist to date, such as Asha’yrah, Maturidis, and Hanbalis, while we find other ideological groups that do not exist in our modern times. Chief among these ideological sects and groups is Sālimīyah sect, that belongs to its founder, Abul-Hassan Al-Basry Ahmad bin Mohammad bin Salem, who died in (297) AH / (909) AD. Sālimīyah sect is an Islamic ideological group that emerged in the middle of the third century AH / mid-tenth century AD. In fact, one of the most problematic issues of this study is that there are no ideological books for Sālimīyah sect available in our time. Few scholars mentioned the ideological views of Sālimīyah sect and we could hardly find any other academic studies that have considered these views. What really distinguishes this study is its ability to scrutinize for the first time the emergence of Sālimīyah sect from a historical point of view. Moreover, this research studies Sālimīyah sect's ideological views related to the Divine Self in particular. The scientific approaches used in the study are the extrapolative approach, the analytical approach and the comparative approach.
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Karadaş, Cağfer. "Mezhep-İsim Münasebeti ve Ehl-i Sünnet Topluluğuna verilen İsimlere Dair Bir Değerlendirme." Marife 5, no. 3 (2005): 7–24. https://doi.org/10.5281/zenodo.3343643.
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<b>Sect and Name, an Evaluation on the Sect-Name Relationship and the Names Given to the Ahl Al-Sunnah</b>The names and appellations that were given by the sects to each others through the Islamic history, were, on the one hand, descriptive and informative, and on the other, this caused an artificial increase in the number of sects. Members of sects have given condemning names to their opponents while denominating their adherents by laudatory names. Because the connotation of the name may please or annoy someone else the abovementioned way of denomination has intensified the antagonism between the sects. As it is seen, there is a relation between the name and sect, either affirmative or negative. In this article, the sect and its formation will be studied firstly, and then the relation between the name and the sect will be dealt with. As an example, the condemning and laudatory names that are used for the Ahl al-Sunna will be evaluated. Consequently, it will be seen that some of the sects are only names, mere verbal designations. For, several names have been given to the one sect, each name's being regarded as a separate sect led to an artificial increase in the number of sects.https://www.marife.org/marife/article/view/276
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Enache, George. "The “Sects” Question in Romania. From the Second Half of the 19th Century until 1948 (I)." Analele Universităţii "Dunărea de Jos" din Galaţi Fascicula XIX Istorie 6 (December 2, 2007): 101–23. http://dx.doi.org/10.35219/history.2007.04.
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The “sects” question represents an extremely controversial subject in the Romanian historiography. The authors who wrote about this subject were influenced, more or less, by aspects of apologetic nature, supporting or denying the “sects”. The purpose of the present study is to show the way in which the notion of “sect” appeared in the social cultural environment of modern Romania, the way in which it was included in the Romanian law, the way in which the representatives of the so-called “historical” cults viewed the newly created religious groups and, finally, the way in which the members of the “sects” viewed themselves.
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Konkoľ, Jakub. "The danger of sects in contemporary society." International Review For Human and Natural Sciences 15, no. 1 (2025): 93–103. https://doi.org/10.59505/irhns.22352007.2025.1.07.
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This article deals with the introduction of the issue of the sects from the perspective of the Christian religion, the definition and the basic characteristics of the sects. In the contribution, we also mention the basic division of the sects. The aim of this contribution is to highlight the dangers of the sites in contemporary society, to present some of the practices used by the cults today, and thus to raise awareness of the dangers of these groups. We also want to appeal for caution in seeking information from the spiritual sphere and feeding the ‘spiritual hunger’ that people are suffering today.
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Aleksandrov, Ilya A. "Destructive religious associations in the Russian Empire in the second half of the XIX – early XX century." Gosudarstvo i pravo, no. 2 (July 15, 2024): 196–201. http://dx.doi.org/10.31857/s1026945224020207.
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This article discusses some issues related to the use of the concept of “destructive religious association” applied to the Russian legislation in the late XIX – early XX century. In the sphere of relations between the state and various religious associations in modern society, various issues arise that require a balanced approach. In this regard, it is appropriate to study the legal policy of the Russian Empire in relation to certain sects, Old Believers. In particular, the author analyzes the issues related to the use of the concepts “heresy”, “schism”, “Old Believers”, “sect” in the context of the corresponding historical period. Also, some attention is paid to the responsibility born by members of fanatical and especially harmful sects (according to the Code on Criminal and Correctional Punishments of 1845). In conclusion, the author examines the correlation of religious associations that are dangerous for the individual, society and the state, with fanatical sects and especially harmful sects.
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Fitriani, Fitriani, and Arifinsyah Arifinsyah. "Theological Teachings of The Qadiani Ahmadiyya and The Jehovah’s Witnesses: A Comparative Study." KALAM 15, no. 1 (2021): 71. http://dx.doi.org/10.24042/klm.v15i1.6583.
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Plurality in Indonesia has been dealt with a variety of religious sects that hold ‘controversial’ concepts of aqidah (religious creeds). Example includes the Qadiani Ahmadiyya and the Jehovah's Witnesses. This paper aims to study the core of religious teachings of the two sects, and how they are different from the mainstream. This work is a qualitative research with a comparative method, used to explore the diversity of religious understandings of the sects under study. This work found that both sects share some similarities as well as differences. concludes that there are similarities and differences between the two. The Qadiani Ahmadiyya denies Muhammad as the last messenger and believes that Mirza Ghulam Ahmad who is a prophet, and has received God’s revelation. Meanwhile, the Jehovah's Witnesses rejects the doctrine of Trinity and hellfire, believing that mankind will live eternally and God almighty will not torment people forever in hell. It can be concluded that these understandings are considered unique and often seen as deviating from the mainstream teachings.
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Krause, Andrew R. "Protected Sects." Journal of Ancient Judaism 5, no. 1 (2014): 25–39. http://dx.doi.org/10.30965/21967954-00501003.
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As the self-proclaimed “Sons of Light,” the Qumran Movement became obsessed with their battle against the forces of evil, allowing this polarity to pervade their literature. This paper will compare two sectarian apotropaic liturgies (4QSongs of the Maskila–b and 4QIncantation) with the Hodayot psalms in terms of function and ritual performance. We will demonstrate that the same prophylactic elements that unite the apotropaic texts are present in the Hodayot, especially their “magical” elements, demonology, anthropology, and sapiential elements used for defense against evil spirits. While examples will be drawn broadly, we will conclude with a case study of the hymn of 1QHa IV.
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Krause, Andrew R. "Protected Sects." Journal of Ancient Judaism 5, no. 1 (2014): 25–39. http://dx.doi.org/10.13109/jaju.2014.5.1.25.
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Logan, Dana. "Historicizing Sects." Dialogue A Journal of Mormon Thought 57, no. 2 (2024): 169–71. http://dx.doi.org/10.5406/15549399.57.2.14.
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Marzuki, Suryadi, Shukri Ahmad, and Nor Hanani Ismail. "Text Analysis and Context of Muslim Women's Aurat According to Four Sects." Revista de Gestão Social e Ambiental 18, no. 7 (2024): e06887. http://dx.doi.org/10.24857/rgsa.v18n7-101.
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Objectives: This study aims to identify the laws and restrictions of the Aurat of Muslim women according to the opinion of the four sects in dealing with Mahrams, foreign men, other Muslim women, and non-Muslim women. Methods: This study uses a qualitative method through a textual and contextual content analysis approach. This analysis uses the books of muktabar from the four sects. The data obtained was then deductively and comparatively analyzed to create a law based on the views of the four sects. Results: The results of the study show that the scholars of the four sects are unanimous and unequivocal in their view that women are obligated to cover their aurats during socializing. However, the study also found that there is disagreement among them regarding the restriction of women's aurat in front of mahrams, foreign men, fellow Muslim women, and non-Muslim women. Conclusion: Each sect adheres to its opinion based on the evidence, reasons and methods it uses in determining the right and restriction of aurat of Muslim women in public.
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YOLDAŞ, Mehmet Hanifi, and Mehmet KUBAT. "The Issue of Imputation of Ibadiyya to Kharicite." İslami İlimler Dergisi 17, no. 1 (2022): 261–91. http://dx.doi.org/10.34082/islamiilimler.1093937.
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During the Battle of Siffin, the acceptance of Muaviye and Amr b. As's proposal to go to Tahkim by Caliph Hz. Ali led to a split in his army. As a result of this division, the first sectarian movement began, which maqalat-type sources called "Havâric" and Ibadis called "Muhakemetü'l-Ûlâ". The disintegration of Muhakkimetü'l-Ûla in Hijri 64/684 and all the sects that emerged after it were accepted as sub-branches of Kharijite with a general assessment by the Historians of Sects. In the definitions made, Ezârika, Necedât, Acâride, Sufriyya, Beyhesiyye and other Kharijite sects were characterized as hardliners and extremists. Ibadis, on the other hand, were accepted as the moderate sect of Kharijite that has survived to the present day. With this qualification, İbâdiyye was positioned as one of the Khâricî sects. It can be said that the main reason why the Ibadiyya has continued to exist until today is the moderation in their views, while none of the Hariji sects that support violence could survive. The authors who accuse İbâdiyye of being Kharijite show the similarity of their views on various issues as evidence. However, these claims are firmly rejected by the Ibadis. In this article, it will be tried to reach a conclusion by comparing the views claimed to be similar on the axis of Ibadi authors' own works directly with the basic ideas of the Kharijites
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Sonbol, Amira. "Thoughts on Sects and Exceptionalism." Nova Religio 6, no. 1 (2002): 147–54. http://dx.doi.org/10.1525/nr.2002.6.1.147.
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In studying the continuous appearance of various types of sects in Islamic history, it is important to understand the wider implications of the appearance of these sects. The events of 11 September 2001 can therefore only be understood in the context of globalization and the growing differences between poor and rich states accompanied by Western feelings of cultural exceptionalism.
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Rathi, Ankita. "Deras Beyond Caste: Remedies for Developmental Pressures." South Asia Research 40, no. 3 (2020): 416–33. http://dx.doi.org/10.1177/0262728020944785.
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In the northern regions of India, the rising popularity of alternative religious sects, prominently Deras, has sparked much interest in explaining this phenomenon. Current literature, based on case studies of specific Dalit Deras, relates the emergence of these religious sects to caste-based social discrimination and exclusion of lower castes by the mainstream Sikh religion. This article presents a case study of a small town, Patran, in the state of Punjab. Confirming the popularity of these alternative religious sects for upper and lower castes in the town, the article argues that the contemporary attractiveness of Deras needs to be understood also as a result of localised agrarian dynamics and related social pressures engendered by the process of rural to urban and agrarian to non-agrarian transition.
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Kuzmin, A. V. "Destructive Forms of Socialization of Youth in the Nonconventional Religious Organizations and Sects." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 11, no. 1 (2011): 16–21. http://dx.doi.org/10.18500/1819-7671-2011-11-1-16-21.
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In the article the problems connected with processes of socialization of modern youth in the nonconventional religious organizations and sects, received the wide circulation in territory of Russia are analyzed recently. The basic characteristics of a phenomenon of nonconventional religiousness are designated, the criteria of disruptiveness sects are given, the analysis of existing researches on this theme is carried out.
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Silantiev, Roman A. "On the problem of classification of para-Orthodox sects in modern Russia." Issues of Theology 4, no. 4 (2022): 723–31. http://dx.doi.org/10.21638/spbu28.2022.411.
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A significant group of new religious movements in modern Russia consists of structures of Orthodox genesis, usually referred to as para-Orthodox sects. The total number of their adherents is estimated at tens of thousands of people, which are fairly evenly distributed throughout our country and a number of neighboring states. The number of scientific studies devoted to this phenomenon is not too large, while with the beginning of the coronavirus pandemic in 2020, their activity has increased dramatically and has acquired in many cases an openly extremist character. Currently, some para-Orthodox sects are banned on the territory of the Russian Federation, and their leaders regularly become defendants in criminal cases of incitement to hatred. This article attempts to define the criteria for the division of the categories “schism” and “para-Orthodox sect”, and also offers a classification of such sects and sectarian groups by the type of leadership, genesis, dominant doctrine and time of occurrence. Separately, the question of the main myths and rumors that exist in this environment is addressed, it is also concluded that it is necessary to develop specialized courses on the phenomenon of such sects within the framework of theological education.
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Al-Asmari, Khalid. "Protecting Human Dignity in the Sunnah." Islamic Sciences Journal 12, no. 4 (2023): 1–28. http://dx.doi.org/10.25130/jis.21.12.4.1.
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 Human dignity has a high position in the list of major Islamic values. In Islam no harm, and no justification or interpretation that lead to an underestimation of the dignity of a person, regardless of his religion and belief, is accepted.
 In the scientific scene, two contradictory sects have appeared in their understanding of the value of human dignity in Islamic law: The first sect denies the Islamic Sharia sufficient and complete care for human dignity, and the majority of this group is non-Muslims of different religions and atheistic sects, who limit dignity to specific aspects - each according to his own sect They ignore the many manifestations of agreement between Islam and their sects, which they embrace.
 The second sect belongs to Islam - from the doctrines and currents that are predominantly exaggerated in religion - but it refuses to limit dignity by merely describing humanity.
 
 
 
 
 In this research, I prove the error and extremism of these two sects in understanding the reality of human dignity in Islam and in the Sunnah of the Prophet Mohammed (May Allah Prayers and Peace be upon him) in particular.
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Al-Jarf, Reima. "Political (In)correctness and the Cancel-Culture Attitude: The Case of Religious Sectarian Language After the Arab Spring." International Journal of Law and Politics Studies 5, no. 5 (2023): 96–104. http://dx.doi.org/10.32996/ijlps.2023.5.5.11.
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This study investigated political correctness/incorrectness and the cancel culture attitudes in relation to sectarian language that has been prevalent on Arabic media since the onset of the Arab Spring in 2011, based on an examination of expressions describing religious sects such as Sunni, Shiites, Salafists, Muslim Brothers, Jihadists, Alawites, Houthis, Hamas, Hezbollah and Wahabis; the new lexical coinages introduced by Arab media that reflect hate speech and hostile sentiments against the religious sects that users oppose; Arab college students and instructors’ attitudes towards the different religious sects. The data analysis was based on a sample of sectarian expressions collected and surveys with a sample of students and faculty to find out their religious sectarian sentiments and whether they are tolerant or hostile. The data were analyzed according to the definition of “political correctness/incorrectness” and the “cancel culture” concept. Results showed political incorrectness in the language used by some mainstream media, and social media users, which offends particular religious sects in the Arab society, or treats them differently. The political incorrectness that has prevailed since the Arab Spring reflects discord, tensions, and internal divisions in some Arab societies. It is threatening equality, citizenship, and domestic peace. It is creating conflicts and friction among people supporting and those opposing them. The descriptions yielded by the sample of college students and faculty are characterized by prejudice, hatred, hostility, intolerance, and contempt of the religious sect(s) they oppose. The data collected from the media also shows cancel-culture attitudes as some members of certain religious sects, such as the Muslim Brothers, have been subject to detention, estrangement, animosity, banning from political activities, or forced displacement. Some have immigrated to other countries such as Turkey, Qatar, and Europe. Recommendations for abolishing political incorrectness and the cancel culture attitudes, creating conformity and carefully avoiding forms of expression or actions that exclude, marginalize, or insult people belonging to certain religious sects are given.
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Sedgwick, Mark. "Sects and Politics." Nova Religio 6, no. 1 (2002): 165–73. http://dx.doi.org/10.1525/nr.2002.6.1.165.
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Responding to the articles of Jeff Kenney, Amira Sonbol, and William Shepard, Mark Sedgwick first modifies his original typology to include William Shepard's proposed category of "establishment." While applauding many of Jeff Kenney's points, Sedgwick defends the use of typologies of Western origin, such as his own, when discussing Islamic sects. Although he accepts Amira Sonbol's call for deeper analysis than is provided by the sociological classification of sects, Sedgwick argues for keeping the study of the origins and nature of a sect separate from the investigation of the reasons for the presence or absence of wide support for a sect. He finally examines al-Qa'ida, showing that in terms of his own typology it is an "outward-oriented" sect. He suggests that al-Qa'ida is closer to an "interest group" than to other category generally accepted in political science.
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Nagorna, T. V. "The evolution of ideology of the Orthodox sects in the nineteenth and twentieth centuries." Ukrainian Religious Studies, no. 25 (December 27, 2002): 40–48. http://dx.doi.org/10.32420/2003.25.1425.
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Underdeveloped in historical science are pressing issues of Orthodox sectarianism. A number of scholars who pay attention to this aspect consider the features of the doctrine, the cult, the rituals of sects without a deep analysis of their ideology. On the basis of generalizing the scattered information, we conclude that the Orthodox sects had the ability to undergo the process of evolution throughout their existence.
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Lazarus-Yafeh, Hava. "Some Neglected Aspects of Medieval Muslim Polemics against Christianity." Harvard Theological Review 89, no. 1 (1996): 61–84. http://dx.doi.org/10.1017/s0017816000031813.
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Muslim medieval authors were fascinated with religious issues, as the corpus of Arabic literature clearly shows. They were extremely curious about other religions and made intense efforts to describe and understand them. A special brand of Arabic literature—theMilal wa-Niḥal(“Religions and Sects”) heresiographies—dealt extensively with different sects and theological groups within Islam as well as with other religions and denominations: pagan, Zoroastrian, Jewish, Christian, Hindu, and others. Of course, most of the heresiographies were written in a polemical tone (sometimes a harsh one, like that of the eleventh-century Spaniard Ibn Ḥazm's:Al-Faṣl fi-l-Milal wa-l-Ahwā wa-l-Niḥal[“Discerning between Religions, Ideologies, and Sects”]), but some come close to being objective, scholarly descriptions of other religions (for example, Al-Shahrastānī'sMilal wa-Niḥalbook from the twelfth century).
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Farah, Maya F., and Lamis El Samad. "Controversial product advertisements in Lebanon." Journal of Islamic Marketing 6, no. 1 (2015): 22–43. http://dx.doi.org/10.1108/jima-02-2014-0013.
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Purpose – The purpose of this paper is to examine the impact of religious sect on the Lebanese consumer’s perception of controversial product advertisements. Design/methodology/approach – The study used a quantitative survey that was administered to a purposive representative sample of respondents from the two main Muslim sects in the country, namely, Sunni and Shiite Muslims. Findings – The results indicated significant differences in perceptions between Sunni and Shiite Muslims with regards to the offensiveness of the advertising of controversial products. Briefly, Sunni Muslims found the advertising of social and political as well as health and care products more offensive, whereas Shiite Muslims found the advertising of gender and sex-related products more offensive, and no significant difference in offensiveness perception between the two sects was found with regards to the advertising of addictive products. Research limitations/implications – Two main limitations faced the researchers: the fact that the respondents were not shown examples of offensive product advertisements; and that religiosity was not measured for the respondents, which could also be a factor in offensiveness perception. Practical implications – The study indicates that a consumer’s religious sect can play a determining role in how he/she perceives product advertisement, thus encouraging marketers to consider the differences between these sects while advertising to ensure no potential consumers are alienated. Originality/value – Although research has looked into the impact of religiosity and religion on the perception of offensive product advertisements, minimal research exists on the impact of religious sects on the perception of offensive product advertisement. The results of this study provide some insights into the consumer behavior differences between the two sects.
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Mudrov, Ivan A., and Tatiana K. Golushko. "Digital literacy as a tool for preventing youth involvement in religious sects." Psychological-Pedagogical Journal GAUDEAMUS 24, no. 1 (2025): 64–70. https://doi.org/10.20310/1810-231x-2025-24-1-64-70.
Full textAbstract:
The research considers the pressing issue of preventing the influence of religious sects on youth through social networks. Particular attention is paid to the development of digital literacy among young people as a tool to counteract this phenomenon. Destructive groups on the internet often use manipulative techniques to recruit new members. Modern research shows that young people with critical information analysis skills are less likely to succumb to the influence of sects. We analyze the correlation between the level of digital literacy among youth and their resilience to the manipulative practices of religious sects on social networks. Examined key skills include the ability to recognize manipulative techniques, assess the reliability of sources, and understand the principles of social media algorithms. It is important to develop critical thinking among young people to help them resist the emotional influence used by religious sects to recruit new members. Based on an analysis of successful foreign and Russian educational practices, recommendations are provided for the development and implementation of digital literacy modules in university curricula. Such measures enhance young people's resilience to destructive influences. They also foster conscious and responsible behavior in the digital environment. The research materials can be used in preventive work with young people aimed at reducing the influence of destructive groups.
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Suwito, Suwito. "STUDI KOMPARATIF KONSEP VEGETARIAN DALAM SUDUT PANDANG THERAVĀDA DAN MAHĀYANA." Jurnal Agama Buddha dan Ilmu Pengetahuan 7, no. 1 (2021): 23–36. http://dx.doi.org/10.53565/abip.v4i1.295.
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This research examines the comparative study of the vegetarian concept from the Theravada and Mahayana point of view. Background of this research In today's modern era there are many views that have been developed, such as views on food. but many people misunderstand in interpreting someone who runs Vegetarian. Buddhism itself has several prominent sects of which the two major sects are Theravada and Mahāyana. The two sects belong to Buddhism but have different ways of achieving the highest happiness, as is the case with vegetarianism. However, this does not make the two views of Buddhism hostile, but these two views make people aware of the differences in the history of the formation of vegetarian views from each sect. The Theravāda view itself places more emphasis on attaining Nibbanaan while the Mahāyana focuses more on loving-kindness.
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Ocak, Halil, and Moh’d Alkhateeb. "Zaidiyah's Criticism of the Twelver Shiism in the matter of the Imamate through Zaidi Books." Jordan Journal of Islamic Studies 20, no. 3 (2024): 119–38. http://dx.doi.org/10.59759/jjis.v20i3.535.
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The theory of Imamate is considered the cornerstone and central axis for both the Zaydi and Twelver sects. Although these two sects share similar points regarding the Imamate, they differ in many subtopics. In this context, this research focused on these differences and attempted to identify the main points and key issues in the Zaydi critique of the Twelver theory. The research concluded that these two sects differ on numerous aspects of the Imamate, such as the attributes of the Imam, the method of his appointment, the number of Imams, the conditions of the Imamate, and so forth. The researcher, while reviewing Zaydi literature, noted the efforts of Zaydi scholars in critiquing the Twelver theory of Imamate. It can be said that Zaydi scholars have critically analyzed almost every idea of the Twelvers, both rationally and textually.
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Yoldaş, Mehmet Hanifi, and Mehmet Kubat. "Interaction With Ibadiyya-Mu’tazila on The Axis of The Principle of Tawhid." Journal Of The Near East Unıversıty Islamıc Research Center 8, no. 1 (2022): 53–74. http://dx.doi.org/10.32955/neu.istem.2022.8.1.04.
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The political and social events that Muslims faced for the first time and the results of the civil wars as a result of these events gave rise to the movements of sectarianism. The first movement of sectarianism in the Islamic society occurred with the separation of the mass, which would later be called the Kharijites (Muhakkime-i Ula), from among the followers of Ali. The events that took place after these separations of the Kharijites left deep traces in the memory of the Muslims. The Kharijite movement soon split into factions among itself. One of these sects is İbadiyya. Ibadiyya is generally accepted as the only Kharijite sect that has survived to the present day. Ibadiyya is a sect that came into being with the schooling of the ideas of the community called kaade, which is inhabited in Basra. Again, another sectarian movement that took place as a result of the discussions that started among Muslims especially around the issues of "faith and kabira" is the Mu'tazila. Although the Mu'tazila, which was formed in the city of Basra and left deep traces on the mentality of the Islamic society, could not continue its existence as a sect, it influenced many people, schools and sects both in their own time and in later times with their ideas, discourses and methodological methods. Mu'tazila is a political and religious sect that emerged as a result of social events in the Islamic society and the discussions brought about by these events. Tawhid is the most basic principle of Islam. Tawhid is at the forefront of the principles on which all Islamic sects of faith emphasize. The phrase "la ilaha illallah", that is, there is no god but Allah, describes tawhid. All sects of Islamic belief agree that the principle of tawhid is the first basis of usûlü'd-dîn (the origins of religion). The subject that constitutes the essence of the principle of tawhid is the issue of adjectives. Halku'l-Qur'an and ru'yetullah are among the issues discussed within the framework of the ideas put forward about the subject of adjectives. The Ibadiyya and Mu'tazila sects, whose views we have examined comparatively on these issues, are of the same opinion with other sects in the fact that Allah is the Creator of all things and in his oneness. Both sects have put forward ideas that are quite different from the views of other Islamic sects and especially the Ahl al-Sunnah, which is under the roof of the majority of Muslims, on the subjects of 'attributes, folk-ul-Qur'an and ru'yetullah', which we can also express as the subtitles of the subject of tawhid. The first of the principles that Mu'tazila adopted as usûl-i hamsa is the principle of tawhid. This principle is also at the forefront of the method subjects of Ibadiyya. When the views of İbadiyye and Mu'tazila on this subject are examined, the existence of similar perspectives draws attention. In our article, we will comparatively discuss the ideas of Ibadiyya and Mu'tazila on the axis of the principle of tawhid, which is the first of the method subjects of the creed, and the attributes of Allah, which are accepted as sub-headings of this subject, ru'yetullah and people of the Qur'an. We will try to reveal the similarity of ideas between the two sects on issues related to the subject of tawhid. However, we will try to express the interaction and the direction of the interaction that we believe to exist between the İbadiyye and the Mu'tazila.
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Krokhicheva, Galina, and Anguelina Golubova. "THE LEGISLATIVE PROBLEM OF COMBATING SECTS IN RUSSIA." Science & World 2022, no. 3 (2022): 41–45. http://dx.doi.org/10.26526/2307-9401-2022-3-41-45.
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The relevance of this article is confirmed by the established statistics of the indiscriminate number of sects in Russia, which are a destructive blow to our modern society. The article examines the reasons for the spread of sects in our country, the problems encountered in combating them, and the methods that will allow anyone not only to avoid falling into their circle, but also to resist their influence in terms of rationality