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Research on the correlation between religiosity and alcohol consumption reveals the complex interplay between religious affiliation, cultural context, and drinking patterns. Understanding these dynamics is crucial for informing public health initiatives and interventions aimed at addressing alcohol-related issues within specific religious ...
For example, alcohol can be used as a disinfectant or for cleaning. [19] [20] The Alevi Muslims of Turkey permit alcohol, unlike many other denominations. [21] The Zaidi and Mutazili sects believe that the use of alcohol has always been forbidden and refer to the Qur'an Ayah (4:43) as feeling of sleepiness and not to be awake. [citation needed]
In Hasidic Judaism alcohol consumption is more common, especially at communal religious events like the farbrengen or tisch, where alcohol often accompanies singing and Torah study. If the drinking is moderate, for the purpose of Divine service, and done together with other chassidim , it is considered useful for expanding the mind and ...
A more recent thesis suggests that the rise of the Safavid Empire resulted in a Sunni-Shi'a divide, which threatened the Ottoman aspirations to lead the Muslim community. [2] According to this view, this led to the rise of Sunni orthodoxy in the Ottoman Empire as a response to the rise of Qizilbash and Shi'ism amongst Safavids.
The four Sunni Imams founded the four madhhab (schools of thought) recognized in Sunni Islam. While they agree on the foundational principles of fiqh according to the Sunni narrative, their interpretations of certain legal and practical matters differ, which led to the development of the four distinct madhhab.
Salafism and Sufism are two major scholarly movements which have been influential in Sunni Muslim societies. [1] The debates between Salafi and Sufi schools of thought have dominated the Sunni world since the classical era, splitting their influence across religious communities and cultures, with each school competing for scholarly authority via official and unofficial religious institutions.
The survey and its findings, however, didn’t show the whole picture. Robert Walker, an assistant professor at the university’s Center on Drug and Alcohol Research and a designer of the study, conceded that his team surveyed addicts early in their recovery. “You are probably seeing some honeymoon effect,” he said.
Rufus of Ephesus (fl. 100 AD) wrote a tract on the beverage nabīdh, which Qusta ibn Luqa in his times translated into Arabic by the name Risālah fī al-Nabīdh. [3] [4] In 2007, after collecting and collating copies of this manuscript from different libraries around the world, Hakim Syed Zillur Rahman again reintroduced and published this rare work in Urdu and Arabic.