This paper concerns a problem, the global pandemic COVID-19, which has influenced religious practices with respect to health protection across the Muslim world. Rapid transmission of the virus between people has become a serious challenge and a threat to the health protection of many countries. The increase in the incidence of COVID-19 in the Muslim community took place during and after the pilgrimages to Iran's Qom and as a result of the Jamaat Tabligh movement meetings. However, restrictions on religious practices have become a platform for political discussions, especially among Muslim clergy. This paper is an analysis of the religious and political situation in Muslim countries, showing the use of Islam to achieve specific goals by the authorities, even at the price of the health and life of citizens.
Intercultural communication is a mutual communicating of individuals or groups representing different cultures, which are used in a variety of ways to establish mutual relations. The aim of intercultural communication is to know the behavior, customs, ceremonies, and beliefs of the other cultures. Avoiding or a total lack of contacts with representatives of other cultures brings ignorance of the complexity of the social world and its wealth and can cause a culture shock, as well as the conflict of cultures. However, in order to properly carry out this kind of communication, it is necessary to know the basic building blocks for a particular social group, consisting of: history, oral tradition, language, beliefs and customs. It is also important noticing the differences between cultures. Intercultural dialogue naturally creates difficulties, since they meet in the representatives of different cultures. Acceptance of differences leads to developing proper coexistence societies, which is especially important in the current world.
The main objective of this paper is to determine the religious attitudes of Muslims living in Poland during the COVID-19 pandemic and their reaction to restrictions on free access to religious practices introduced by the Government of Poland. The article is interdisciplinary, and the methodology combines elements of religious studies, political science of religion, and reference to communication and media studies (the importance of the role of the media in supporting government activities and the analysis of online access to Islamic religiosity during a pandemic). The study was conducted in February 2021, but the time frame of the analyzed issues ranges from 4 March 2020 to 28 February 2021, i.e., the year of the epidemic in Poland and the introduction by the Government of restrictions on religious gatherings and the response of the Muslim community to these restrictions. The analysis was carried out on the basis of the author’s in-depth interview scenario; it covers representatives of the clergy, religious teachers, and the boards of major Muslim religious unions and associations, as well as Islamic cultural foundations and the attitudes of believers. The study showed that the media and Internet publicity accompanying the introduction of government restrictions and restrictions had a greater impact on society than the civil rights guaranteed in the Polish Constitution. The article also formulates a political science reflection, which shows a significant effect of the Government’s actions on the religious community. Despite the constitutionally guaranteed religious freedom, religious communities in Poland have decided to suspend the exercise of these rights voluntarily.
Allah ustanowił człowieka swoim namiestnikiem na ziemi, przekazując mu zarządzanie i opiekę nad wszelkim stworzeniem na ziemi. Allah umożliwił ludziom korzystanie z dóbr natury, aby mogli przetrwać, a tym samym chwalić swego Stwórcę oraz oczekiwać Dnia Sądu. Islam uczy, że przyroda stanowi namacalny dowód na istnienie Boga i jest manifestacją Stwórcy. Z tego względu islam wypracował także koncepcję zwierząt, ich pochodzenia oraz miejsca w świecie. Zgodnie z nauką religii przyjęto, że zwierzęta są podległe człowiekowi, a ich zadaniem jest służenie. Dlatego też głównym zadaniem zwierząt jest użyteczność dla człowieka: stanowią pożywienie, były środkiem transportu w trudnym terenie pustyni, a także źródłem utrzymania społeczności. Zachowując przepisane prawem zasady czystości rytualnej, islam rozróżnia zwierzęta czyste i nieczyste. Ten podział jest ściśle powiązany z zasadami żywieniowymi. Mięso zwierząt czystych, a więc handel jest dozwolony do spożywania dla muzułmanów, zaś mięso zwierząt nieczystych pozostaje haram, czyli zabronione.
Artykuł jest analizą aktualnej sytuacji w krajach Unii Europejskiej, spowodowanej „napięciem terrorystycznym” i definiuje zjawisko muzułmańskiego terroryzmu religijnego. Omówiono wybrane akty terroryzmu dokonane w Europie w latach 2015–2019 w kontekście muzułmańskiego radykalizmu religijnego. Zwrócono uwagę na profil muzułmańskiego terrorysty oraz motywy jego działania i gotowość na samobójczą śmierć. Ponadto w artykule omówiono przyczyny radykalizacji poglądów wśród muzułmanów żyjących w Europie. Kształtowanie postaw radykalnych w społeczności muzułmańskiej jest sposobem obrony wartości religijnych przed agresją kulturową Zachodu. Istotne znaczenie posiadają także centra religijne islamu, a więc imamowie oraz meczety, które są finansowane przez radykałów muzułmańskich.
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