Fraud Against the Law in the Legal and Religious System of Iran

Along with the formation of legal requirements, lawlessness and fraud against the law have also increased. The idea of combating fraud, in order to counteract its consequences, gradually led legal scholars to institutionalize the doctrine of the "general theory of fraud against the law." Modern civilized societies do not tolerate the non-fulfillment of legal obligations and requirements, they have made an increasing move in accepting this theory. Of course, the thought of religious scholars in enriching the theory in question, in the light of the institution of trickery, has fueled this important issue.It seems that although some religious scholars and jurists still have doubts about accepting this theory as an independent and specific establishment, but the existence of some signs in the subject law of Iran, sparks of hope in accepting this theory. . In this regard, the exclusive enforcement guarantee of "inability to invoke fraudulent action" has emerged. The article in question is an attempt to prove the above and intends to analyze the fraud against the law by carefully studying the legal and religious system of Iran.

THE TRANSFORMATION OF THE IRANIAN CHARSHANBE SURI FESTIVAL IN THE YEZIDI TRADITION

The aim of this article is to clarify the transformation of the Iranian Charshanbe Suri festival in the Yezidi religious system. Charshanbe Suri is celebrated on the eve of the last Wednesday before the Iranian New year - Nōwrūz. It is considered to be the point of transition between the old and new years and is associated with cleansing and purifying. Yezidis celebrate Charshama Sor on the first Wednesday after April 13 (according to the Gregorian Calendar). Unlike Charshanbe Suri, Charshama Sor is not considered a transition between the old and new years. Charshama Sor symbolizes the awakening of nature, the arrival of Spring, the New Year, as well as cosmogony, the creation and renewal of the world, and the “birth” of one of the Yezidi saints, Tausi Malak. There is no doubt that the Yezidi Charshama Sor is a version of the Iranian Charshanbe Suri. This study of Charshama Sor reveals that the Yezidi tradition has preserved Charshanbe Suri and its main symbols but has also endowed it with new, Yezidi interpretations.

Formation of the image of Buddhism in Russia (the end of the XIX – the beginning of the XX centuries)

This article examines the sources of formation of the image of Buddhism in the Russian cultural environment and determine the degree of representativeness of this image. The author highlights the three main sources: 1) academic research works of the Western Schools of Buddhology (based on Pāli and Sanskrit material); 2) research conducted within the framework of the Russian School of Buddhology (based primarily on Tibetan- and Mongolian-language material); 3) research of the Orthodox Russian missionaries. It is determined that the fundamental theoretical position developed by the Anglo-Germanic School of Buddhology is the thesis on authenticity of Theravada Buddhism, which is considered as “initial”, and its other forms (such as Mahayana, Vajrayana) are considered as its later modifications that emerged under the influence of external factors. The key features of Buddhism in Buddhology imply that: 1) Buddha Shakyamuni was not a transcendent being; 2) his nirvana is understood nihilistically, as a complete cessation of the process of being; 3) Buddhism, denies the existence of soul; 4) the existence of God and the representation of the transcendent are also denied. Despite the fact that the studies of Mahayana and Vajrayana material indicated inadequacy of such assessment, these theses were reproduced over again. This is explained by the interest of significant social groups in such image of Buddhism: many Orthodox figures interpreted Buddhism as a philosophical-ethical, rather than religious system; atheistically-oriented scholars and scientifically-oriented public also supported such interpretation. The rational aspects of Buddhism, which give common grounds with science, were uncritically absolutized; Buddhism was viewed as an ally of scientific thinking, completely alien to faith.

From Academic Anthropology to Esoteric Religion

Carlos Castaneda has been studied mostly as a fraud anthropologist, novelist/philosopher and a contributor to the emerging phenomenon of neo-shamanism. Instead, this article focuses on Castaneda’s individual philosophy and religious system as developed in his written works. A threefold classification is proposed—early, transitional, and late works, complete with chief characteristics of each. The analysis shows how Castaneda slowly drifted from the scholarly style through stress on the narrative to full-fledged religious texts. These changes also reflect on Castaneda’s personal life; from academic ambition through public scandal ‘debunking’ his counterfeit works to the formation of a little new religious movement, of which Castaneda was a charismatic leader. Unlike most scholarly analyses of Castaneda that focus mainly on the early writings, this article takes into serious consideration his late works and shows that it was here that the author fully developed as a religious thinker and guru.

КРЕСТНЫЕ ХОДЫ ВО ВРЕМЯ ЭПИДЕМИЙ КАК ФОРМА СОЦИАЛЬНОЙ И ДУХОВНОЙ МОБИЛИЗАЦИИ: ОТ ПРОШЛОГО К НАСТОЯЩЕМУ

Проведение крестных ходов (как традиционной формы духовного наследия) от «губительного поветрия» актуализировалось в связи с распространением вируса COVID-19. Крестные ходы во время различных «моровых поветрий» являются древней практикой и неотъемлемой частью жизни Церкви: к крестным ходам обращались подчас, как к единственному способу защиты от эпидемий. Пандемия, вызванная вирусом SARS-CoV-2, внесла коррективы во все сферы жизнедеятельности человека, в том числе и в религиозно-обрядовую ее составляющую. Одни, ставшие уже традиционными, крестные ходы отменялись, другие – проводились вопреки запретам санитарных властей, собирая большое количество паломников (как, например, Тутаевский, Коробейниковский или Николо-Великорецкий крестные ходы). С одной стороны, такой вид исповедования веры в общественном пространстве мобилизует и консолидирует верующих, тем самым являя социокультурную роль крестного хода, с другой – вопрос правомерности проведения крестных ходов во время пандемии в 2019–2020 гг. обнажил глубокие противоречия как в среде православного населения, так и стал источником разногласий в обществе вне зависимости от религиозной системы мировосприятия. Пандемия 2019–2020 гг. дала импульс к распространению необычных форм крестных ходов: воздушных и в форме автопробега (с целью минимизации распространения вируса). В данной статье предпринята попытка обобщить имеющиеся данные по крестным ходам во время пандемии, а также, опираясь на архивные источники, рассмотреть в историческом срезе проведение крестных ходов во время различных эпидемий. Carrying out religious processions (as a traditional form of spiritual heritage) to stop the «disastrous epidemic» has become important in connection with the spread of the COVID-19 virus. Processions during various «pestilences» are an ancient practice and an integral part of the life of the Church: processions were sometimes referred to as the only way to get rid of epidemics. The pandemic caused by the SARS-CoV-2 virus has made adjustments to all spheres of human life, including its religious and ritual component. Some processions, which had already become were canceled, others were carried out despite the prohibitions of the sanitary authorities, gathering a large number of pilgrims (such as the Tutaevsky, Korobeinikovsky or Velikoretsky religious processions). On the one hand, this type of confession of faith in the public space mobilizes and consolidates believers, thereby demonstrating the sociocultural role of the procession, on the other hand, violations or ignoring by the participants of the march of sanitary and epidemiological recommendations aimed at preventing the spread of the virus have become a source of disagreement among society (regardless of the religious system of perception). Pandemic 2019– 2020 gave impetus to the spread of unusual forms of religious processions: air and in the form of a car rally (in order to minimize the spread of the virus). In this article, an attempt is made to summarize the available data on religious processions during a pandemic, and also, relying on archival sources, to consider in a historical context the holding of religious processions during various epidemics.

Tungus-Manchu Traditional Beliefs. Part 1: Fertility Cult and Images of Divine Ancestresses

This article explores the traditional beliefs of the Tungus-Manchu peoples and is based on the hermeneutic and comparative analysis of the fertility cult. Some of its aspects are related to images of divine ancestresses, the tree of life, the hearth cult, ancestral lineage, and animistic beliefs. For the fi rst time, cults of fertility, as well as those of divine ancestresses, are regarded as an integral whole. This analysis demonstrates that images of ancestresses are preserved in mythology, rituals (specifi cally domestic ones), tribal culture, and cultural features related to birth, shamanism, ludic culture, and applied art. Also, they relate to the hearth cult, fi re rites, the tree of souls or tree of life, creation, and shamanism as part of folk medicine and rites of passage. The conclusion is made that the Tungus-Manchu fertility cult is an inherent religious system, relevant to the mentality, archetypal cultural values, ethno-cultural specifi city, and contacts with other peoples.

Revitalization of the Novel of the Fire Smoke Cloud By Korrie Layun Rampan (Antropolinguistic Study)

The revitalization of Api Awan Asap Novel by Korrie Layun Rampan (Anthropology Study), This study aims to (1) describe language, (2) describe technological systems, (3) describe livelihoods, (4) describe arts, and (5) describe systems religion in the novel Api Cloud Asap by Korrie Layun Rampan. The method in this study uses a descriptive analysis method and an anthropological approach that includes aspects of literary anthropology. The data source in this study is the novel Api Awan Asap by Korrie Layun Rampan. The collection technique in this research is text observation technique and interpretive descriptive technique. The results of this study can be concluded as follows: (1) the language system contained in the Api Awan Asap novel, namely the Dayak Benuaq language and English, (2) the technological system described in the Api Awan Asap novel such as: lou, bivouac, ulin, ketinting , sharp weapons, ulap, ulap doyo, jewelry, (3) the livelihood system described in the novel Api Awan Asap, such as gardening, hunting, berhuma, cutting down forests, and businessmen, (4) the arts described in the novel Api Awan Asap, namely musical instruments, sculpting, weaving, dancing, singing, and weaving, (5) the religious system described in the novel Api Awan Asap, namely the application ceremony, wedding ceremony, magic, legend, and customary law ceremonies.

Joachim Wach and the Phenomenological Tradition in the Religious Studies

Целью статьи является определение места Иоахима Ваха (1898-1955 гг.) в феноменологической религиоведческой традиции. Для этого проводятся реконструкция концептуальных основ его религиоведческой системы и философский анализ его теории религиозного опыта, анализируются социологические и религиоведческие элементы, наследие Ваха сопоставляется с трудами классиков немецкой феноменологии религии Р. Отто, Ф. Хайлером. В результате исследования доказывается, что теория Иоахима Ваха близка к идее концентрической схемы Ф. Хайлера, но система Хайлера была препарирована и использована им в угоду модной тенденции социологических исследований. Отмечается, что важный момент в учении И. Ваха составляет его представление об отношениях мастера и ученика. Анализируя эту концепцию, можно заключить, что для социологии Ваха важно не то, что общество воздействует на религию, а то, что религия создаёт общество. Описывая центр религии, И. Вах полностью полагался на концепцию нуминозного Р. Отто. Вах убежден, что в самой сути человека заложено нуминозное чувство, которое активизируется при встрече с тем, что он именовал предельной реальностью, Святым или нуминозным. Диалогические отношения человека и предельной реальности - фундамент религиоведческого метода Ваха. В то же время сам процесс религиозного опыта, его характеристики, значение для жизни индивида больше напоминают не Ahndung Я. Фриза, воспринятый Р. Отто, а чувство, описанное У. Джеймсом. The purpose of the article is to determine the place of Joachim Wach (1898-1955) in the tradition of phenomenology of religion. For this purpose, the reconstruction of the conceptual foundations of his religious system and the philosophical analysis of his theory of religious experience are carried out, the sociological and religious elements are analyzed, the legacy of Wach is compared with the works of the classics of the German phenomenology of religion, R. Otto and F. Heiler. The article shows the proximity of this theory to the concentric model, proposed by F. Heiler, but Heiler’s system was dissected and used by Wach in favor of the fashionable trend of sociological research. In his description of the center of religion J. Wach completely relied on the concept of numinous by R. Otto. Wach is convinced that there is a numinous feeling inherent in the very essence of man, which is activated when man faced with Ultimate reality, Holy or Numinous. The dialogical relations of man and Ultimate reality are the foundation of the Wach’s method of religious studies. At the same time, the process of religious experience itself more closely resembles with religious experience in the terms of W. James.

Peran Dan Fungsi Sosial Masjid Dalam Meningkatkan Kualitas Keagamaan Masyarakat Desa Palalangan

The mosque is a vital tool for Muslims in carrying out daily, weekly, and annual ritual worship. The mosque is a symbol of Islamic civilization. In essence, mosques can function as social facilities to mobilize, empower, and improve the quality of society. The sacredness of the mosque as the center of a place of worship in an area becomes a magnet in itself and can be used as capital in improving the quality of mosque congregations through activities with transcendental spiritual nuances. This study discusses the role and social function of the mosque as part of the religious system and social institutions. This type of research is field research with a qualitative approach. The results of the study indicate that the mosque can carry out its social roles and functions well as a center for community religious activities.