2 = Sense of Belonging
3 = Tolerance
4 = Social harmony
The mediator and the exogenous variable also have specifically designed dimensions. Generosity is measured through two dimensions, namely infaq and alms. These dimensions are derived from great traditions in Islam that become an annual rite every Ramadan. They are believed to influence social behavior and increase the social piety of Muslims ( Andreoni, 2006 ; Hackney, 2009 ; Azam et al., 2019 ). Mechanic solidarity is measured through two dimensions, namely collective consciousness and cooperation spirit. Some variables are designed to refer to the meaning and foundation of mechanical solidarity introduced by ( Schiermer, 2014 ). This is marked by the increase in social cohesion among the communities. In this context, Ramadan is believed to be a space where mechanical solidarity grows through various religious activities with a social dimension.
In analyzing the data, this study applied two analytical approaches to identify the effects of mechanical solidarity and generosity on social cohesion. The first approach used is path analysis through SmartPLS 3.0 software. It is selected to identify the complexity of the model and explore the various hypotheses resulting from the relationships of the exogenous, mediator, and endogenous variables. In this situation, the function of path analysis is the ability to compare the robustness of Structural Equation Modeling and the Croon method in one model ( Devlieger and Rosseel, 2017 ). Breen (1983) stated that path analysis can identify statistical relationships in the Structural Equation Model ( Breen, 1983 ). This approach can inform the statistical value of the relationship between the variables in the Structural Equation Model.
This study adopted data analysis using path analysis conceptualized by Kite and Whitley (2018) that requires five stages as follows i) model specification, 2) model identification, iii) estimation, iv) test of fit, and v) re-specification ( Kite and Whitley, 2018 ). By applying these five stages of data analysis, this study produced a fit model to explain the effects of mechanical solidarity and generosity on social cohesion. To create a conclusion that follows the principle of robustness, this study complemented path analysis with multiple regression using Stata 16.0 by combining various variables. It is possible to identify the consistency of the relationship between the variables created and then compare it with the results of path analysis. This design allows the identification of the effects and relationships between independent and dependent variables in a complex manner ( Anderson, 1958 ).
This study was evaluated by the consortium of the Institute for Research and Community Service, Imam Bonjol State Islamic University (UIN), Padang, Indonesia. It has no human subjects, and informed consent is not applicable. In addition, all respondents' identities are anonymous and not included in the report.
This study aims to determine the effect of mechanical solidarity, such as collective consciousness and cooperative spirit, on the dimension of social cohesion. In addition, it identifies the mediation effects of the generosity dimension, such as alms and infaq, on the relationship between mechanical solidarity and social cohesion among Muslims in Yogyakarta and West Sumatra ( Figure 3 ).
Proposed model.
The mean and standard deviation values for all scales are presented in Table 2 . The mean values of descriptive statistics are not different from those generated in studies related to social cohesion by other social scholars ( Green and Unwin, 2011 ; McKenna et al., 2018 ). The measurement items show normal statistical values, evident in the standard deviation generated by the descriptive statistical test. The dominant factor causing the normality of the data is the proportional distribution of respondents between men and women, namely 50%. The balanced distribution applies to respondents by province, where the deviation value is 0. The number of respondents is equal, or 50% (300) respondents from Yogyakarta and 50% (300) from West Sumatra, amounting to 600 respondents.
Mean and deviation of all measures.
Variable | Obs | Mean | Std. Dev. | Min | Max |
---|---|---|---|---|---|
Gender | 600 | 0.500 | 0.500 | 0 | 1 |
Alms | 600 | 13.973 | 1.62 | 7 | 16 |
600 | 12.923 | 1.766 | 5 | 16 | |
Tolerance | 600 | 10.783 | 2.015 | 6 | 16 |
Sense of Belonging | 600 | 9.34 | 2.564 | 4 | 16 |
Moral Feeling | 600 | 13.577 | 1.804 | 5 | 16 |
Social Harmony | 600 | 13.207 | 1.847 | 7 | 16 |
Collective Consciousness | 600 | 13.28 | 1.713 | 8 | 16 |
Cooperation Spirit | 600 | 13.115 | 1.724 | 6 | 16 |
The measurement items can be used to explore data ( Table 2 ) from respondents living in Yogyakarta and West Sumatra, Indonesia. The empirical data related to the variables are important and useful for building the study model and essential to be the foundation for verifying the correlation between various variables.
Model measurements are formulated by assessing the reliability and validity of the instrument. The indicators were determined with three heights 1) indicator loading and internal consistency reliability, 2) convergent validity, and 3) discriminant validity ( Hair et al., 2019 ).
The result of path analysis as a part of the PLS-SEM approach was applied to estimate the indicator. It can be identified from Table 3 , in which the loading detail was exhibited. There are four indicators, or latent variables of collective consciousness (CC1, CC2, CC3, CC4), three hands of cooperative spirit (SC2, SC3, SC4), four indicators of alms (S1, S2, S3, S4), four indicators of infaq (I1, I2, I3, I4). In addition, dimensions of social cohesion consist of moral feelings with four hands (MF1, MF2, MF3, MF4), four indicators of tolerance (T3, T4), three indicators of the sense of belonging (SB2, SB3, SB4), and three indicators of social harmony (SH2, SH3, SH4). These indicators resulted from fitting models considering loading values introduced by Samuels (2016) , in which for a sample size of more than 300 respondents, the minimum is 0.62 ( Samuels, 2016 ). The internal consistency reliability should be reported through Cronbach's alpha (α) and composite reliability (CR). The value of α (0.60–0.70) is minimally acceptable, and the values of CR are considered 0.70 and above. In addition, the less value of AVE (0.40) can be accepted when CR values more than 0.70 ( Hair et al., 2017 ; Dakduk et al., 2019 ). In this situation, Table 3 indicates the details of both measure values.
Reflective indicator loadings and internal consistency reliability.
Items | Loading | α | CR | AVE | VIF | |
---|---|---|---|---|---|---|
Collective consciousness | CC1 | 0.71 | 0.68 | 0.78 | 0.51 | 1.20 |
CC2 | 0.68 | 1.28 | ||||
CC3 | 0.74 | 1.36 | ||||
CC4 | 0.72 | 1.33 | ||||
Spirit of Cooperation | SC2 | 0.83 | 0.74 | 0.85 | 0.65 | 1.38 |
SC3 | 0.84 | 1.67 | ||||
SC4 | 0.75 | 1.49 | ||||
Alms | S1 | 0.62 | 0.64 | 0.78 | 0.48 | 1.17 |
S2 | 0.65 | 1.24 | ||||
S3 | 0.74 | 1.32 | ||||
S4 | 0.74 | 1.25 | ||||
(Islamic Charity) | I1 | 0.66 | 0.62 | 0.78 | 0.47 | 1.19 |
I2 | 0.68 | 1.23 | ||||
I3 | 0.63 | 1.19 | ||||
I4 | 0.75 | 1.26 | ||||
Moral Feelings | MF1 | 0.76 | 0.71 | 0.82 | 0.82 | 1.44 |
MF2 | 0.73 | 1.37 | ||||
MF3 | 0.74 | 1.35 | ||||
MF4 | 0.68 | 1.23 | ||||
Sense of Belonging | SB2 | 0.80 | 0.83 | 0.89 | 0.89 | 1.63 |
SB3 | 0.90 | 2.41 | ||||
SB4 | 0.87 | 2.15 | ||||
Social Harmony | SH2 | 0.71 | 0.63 | 0.80 | 0.80 | 1.22 |
SH3 | 0.81 | 1.36 | ||||
SH4 | 0.74 | 1.23 | ||||
Tolerance | T3 | 0.88 | 0.76 | 0.89 | 0.89 | 1.60 |
T4 | 0.90 | 1.60 |
Convergent validity checks the high-low relationship between indicators that measure the same construct. In this situation, the study applied the SmartPLS software to analyze the instrument measurement. A set of indicators that did not meet the convergent validity was removed based on this criterion. The remaining indicators met the convergent validity shown in Table 4 . Besides the Fornell-Larcker criterion ( Table 4 ), in which the AVE of each construct is greater than the value of correlation between the items and other constructs ( Fornell and Larcker, 1981 ), the reliability can be tracked from the selected item greater than 0.70 ( Table 3 ). Fornell and Larcker (1981) stated that AVE is less than 0.50, but composite reliability is higher than 0.6, the construct validity is still adequate ( Fornell and Larcker, 1981 ).
Fornell-Larcker criterion.
Variables | (1) | (2) | (3) | (4) | (5) | (6) | (7) | (8) |
---|---|---|---|---|---|---|---|---|
(1) Alms | 0.695 | |||||||
(2) Collective Consciousness (CC) | 0.302 | 0.717 | ||||||
(3) Infaq | 0.406 | 0.375 | 0.687 | |||||
(4) Moral Feeling (MF) | 0.373 | 0.380 | 0.374 | 0.734 | ||||
(5) Sense of Belonging (SB) | -0.011 | 0.023 | 0.156 | -0.139 | 0.865 | |||
(6) Cooperation Spirit (SC) | 0.084 | 0.100 | 0.168 | -0.056 | 0.552 | 0.809 | ||
(7) Social Harmony (SH) | 0.325 | 0.490 | 0.367 | 0.432 | -0.105 | -0.001 | 0.762 | |
(8) Tolerance (T) | -0.021 | -0.096 | 0.116 | -0.131 | 0.617 | 0.444 | -0.139 | 0.898 |
Note : the square root value of the AVE of each construct is greater than the value of the correlation between the constructs and other constructs in the model; hence, the model has a good discriminant validity value. The dimensions of social cohesion are "tolerance (T)," "sense of belonging (SB)," "moral feeling (MF)," and "social harmony (SH)." The dimensions of generosity are "alms (A)" and " infaq (I)." The dimensions of mechanical solidarity are "collective consciousness (CC)" and "cooperation spirit (SC)."
Table 4 reveals that a set of selected variables indicate a good discriminant validity based on Fornell and Larcker's (1981) criterion ( Fornell and Larcker, 1981 ). However, various dimensions will show a significant effect when tested through path analysis. The effects of variables that other social scholars do not explore can be identified using path analysis. However, the loading factor is significant in determining the impact of various variables. Hair et al. (2019) emphasized that the loading factor is significant in the structural equation models approach. This is because the loading factor identifies each element's ability to explain each item's variance ( Hair et al., 2019 ). In this context, the highest and lowest outer loading ( Table 3 ) is obtained by dimension (SB2) of sense of belonging (0.90) and (S1) of alms (0.62).
Discriminant validity is analyzed from the Fornell-Larcker Criterion ( Table 4 ) and can also be identified from cross-loadings. Furthermore, discriminant validity is reached when a construct's loading value is larger than all of its cross-loading values on the other constructs ( Henseler et al., 2015 ). Table 5 exhibits all indicator values of outer loading of every construct above their cross-loadings (Bold) on the other construct, therefore, discriminant validity was reached. On the HTMT criterion, validity can emerge when values are less than 0.90 ( Henseler et al., 2015 ). Table 6 confirmed that the HTMT values are less than 0.90, indicating that the discriminant validity is good and meets the criterion.
Cross loading.
Alms | CC | CS | Infaq | MF | SB | SH | T | |
---|---|---|---|---|---|---|---|---|
CC1 | 0.248 | 0.713 | 0.036 | 0.248 | 0.351 | -0.026 | 0.405 | -0.082 |
CC2 | 0.162 | 0.681 | 0.093 | 0.251 | 0.231 | 0.071 | 0.312 | -0.020 |
CC3 | 0.253 | 0.745 | 0.088 | 0.289 | 0.267 | -0.019 | 0.295 | -0.120 |
CC4 | 0.193 | 0.728 | 0.078 | 0.290 | 0.227 | 0.051 | 0.381 | -0.045 |
I1 | 0.318 | 0.234 | 0.152 | 0.668 | 0.254 | 0.154 | 0.222 | 0.114 |
I2 | 0.209 | 0.273 | 0.205 | 0.688 | 0.176 | 0.202 | 0.174 | 0.184 |
I3 | 0.263 | 0.241 | 0.053 | 0.637 | 0.221 | 0.041 | 0.249 | 0.030 |
I4 | 0.319 | 0.281 | 0.060 | 0.750 | 0.356 | 0.041 | 0.349 | 0.003 |
MF1 | 0.237 | 0.302 | -0.080 | 0.279 | 0.768 | -0.124 | 0.318 | -0.108 |
MF2 | 0.259 | 0.265 | -0.055 | 0.283 | 0.736 | -0.159 | 0.287 | -0.112 |
MF3 | 0.303 | 0.284 | -0.054 | 0.263 | 0.748 | -0.101 | 0.327 | -0.077 |
MF4 | 0.297 | 0.264 | 0.029 | 0.274 | 0.681 | -0.020 | 0.338 | -0.087 |
S1 | 0.628 | 0.178 | 0.034 | 0.223 | 0.239 | -0.043 | 0.210 | 0.008 |
S2 | 0.651 | 0.179 | 0.085 | 0.331 | 0.225 | 0.062 | 0.153 | 0.055 |
S3 | 0.749 | 0.195 | 0.057 | 0.296 | 0.298 | -0.017 | 0.229 | -0.026 |
S4 | 0.745 | 0.272 | 0.063 | 0.289 | 0.271 | -0.020 | 0.289 | -0.069 |
SB2 | 0.038 | -0.009 | 0.433 | 0.127 | -0.070 | 0.809 | -0.070 | 0.499 |
SB3 | -0.049 | 0.003 | 0.509 | 0.135 | -0.163 | 0.907 | -0.120 | 0.550 |
SB4 | -0.010 | 0.063 | 0.488 | 0.142 | -0.120 | 0.877 | -0.077 | 0.550 |
SC2 | 0.055 | 0.058 | 0.830 | 0.098 | -0.093 | 0.509 | -0.086 | 0.461 |
SC3 | 0.086 | 0.059 | 0.842 | 0.161 | -0.019 | 0.458 | 0.047 | 0.324 |
SC4 | 0.067 | 0.145 | 0.753 | 0.164 | -0.008 | 0.349 | 0.067 | 0.260 |
SH2 | 0.229 | 0.374 | -0.020 | 0.183 | 0.295 | -0.135 | 0.719 | -0.167 |
SH3 | 0.236 | 0.382 | -0.046 | 0.344 | 0.353 | -0.066 | 0.816 | -0.077 |
SH4 | 0.278 | 0.365 | 0.067 | 0.302 | 0.337 | -0.043 | 0.746 | -0.080 |
T3 | -0.025 | -0.055 | 0.384 | 0.125 | -0.104 | 0.557 | -0.105 | 0.889 |
T4 | -0.012 | -0.115 | 0.413 | 0.084 | -0.130 | 0.551 | -0.143 | 0.907 |
(1) | (2) | (3) | (4) | (5) | (6) | (7) | (8) | |
---|---|---|---|---|---|---|---|---|
(1) Alms | ||||||||
(2) Collective Consciousness | 0.439 | |||||||
(3) Cooperation Spirit | 0.126 | 0.165 | ||||||
(4) Infaq | 0.639 | 0.572 | 0.263 | |||||
(5) Moral Feeling | 0.547 | 0.535 | 0.103 | 0.549 | ||||
(6) Sense of Belonging | 0.093 | 0.091 | 0.687 | 0.221 | 0.196 | |||
(7) Social Harmony | 0.495 | 0.735 | 0.129 | 0.565 | 0.641 | 0.154 | ||
(8) Tolerance | 0.081 | 0.139 | 0.570 | 0.176 | 0.177 | 0.776 | 0.203 |
There is a set of procedures for measuring the structural model, (1) calculating the collinearity with the variance inflation factor (VIF) values ( Table 2 ), (2) the relationship is determined with the test in the second stage, (3) calculating the coefficient determination ( R 2 ), (4) estimating f 2 to determine the relevance of the construct, and explain the selected endogenous construct. The R 2 value and effect size of f 2 was calculated using a blindfolding procedure to identify the Q 2 ( Hair et al., 2017 ).
A collinearity test is applied to determine the model's visibility when used, which is indicated by VIF values ( Table 3 ). The VIF value is a standard for evaluation that should be less than 3 for the inner model, while the outer model is smaller than 10 ( Wong, 2013 ). Table 3 shows that there have been no collinearity issues because the criterion has been met.
Coefficient path calculation between exogenous, endogenous, and mediator construct was performed with 300 bootstrap subsamples as the default setting of SmartPLS ( Figure 4 ) with a significance level of 5% (one-tailed). In this situation, Table 7 is observed from the final model offered, and several relationships between variables can be explored. At a later stage, the model is a result of reducing a set of variables that cannot explain social cohesion. Before the final model is introduced, it is initially preceded by a regression test between exogenous and endogenous variables without involving mediator variables.
Fit model of social cohesion.
Final result.
Parameters | Β | t-statistics | p-value | Results |
---|---|---|---|---|
Alms- > MF | 0.224 | 5.838 | 0.000 | Accepted∗∗∗ |
Alms- > SB | -0.090 | 2.282 | 0.023 | Accepted∗∗∗ |
Alms- > SH | 0.124 | 3.139 | 0.002 | Accepted∗∗∗ |
Alms- > T | -0.059 | 1.370 | 0.171 | Rejected |
CC- > Alms | 0.296 | 7.409 | 0.000 | Accepted∗∗∗ |
CC- > Infaq | 0.362 | 10.101 | 0.000 | Accepted∗∗∗ |
CC- > MF | 0.246 | 6.042 | 0.000 | Accepted∗∗∗ |
CC- > SB | -0.049 | 1.318 | 0.188 | Rejected |
CC- > SH | 0.388 | 9.261 | 0.000 | Accepted∗∗∗ |
CC- > T | -0.171 | 4.514 | 0.000 | Accepted∗∗∗ |
Infaq- > MF | 0.214 | 4.777 | 0.000 | Accepted∗∗∗ |
Infaq- > SB | 0.120 | 3.037 | 0.003 | Accepted∗∗∗ |
Infaq- > SH | 0.178 | 3.821 | 0.000 | Accepted∗∗∗ |
Infaq- > T | 0.129 | 2.965 | 0.003 | Accepted∗∗∗ |
SC- > Alms | 0.055 | 1.417 | 0.157 | Rejected |
SC- > Infaq | 0.132 | 3.076 | 0.002 | Accepted∗∗∗ |
SC- > MF | -0.135 | 3.616 | 0.000 | Accepted∗∗∗ |
SC- > SB | 0.545 | 18.272 | 0.000 | Accepted∗∗∗ |
SC- > SH | -0.081 | 2.311 | 0.000 | Accepted∗∗∗ |
SC- > T | 0.444 | 12.704 | 0.000 | Accepted∗∗∗ |
Parameters | t-statistics | p-values | Results | |
CC- > Alms- > MF | 0.066 | 4.733 | 0.000 | Accepted∗∗∗ |
SC- > Alms- > MF | 0.012 | 1.377 | 0.169 | Rejected |
CC- > Infaq- > MF | 0.077 | 4.296 | 0.000 | Accepted∗∗∗ |
SC- > Infaq- > MF | 0.028 | 2.520 | 0.012 | Accepted∗∗∗ |
CC- > Alms- > SB | -0.027 | 2.166 | 0.031 | Accepted∗∗∗ |
SC- > Alms- > SB | -0.005 | 1.117 | 0.265 | Rejected |
CC- > Infaq- > SB | 0.043 | 2.869 | 0.004 | Accepted∗∗∗ |
SC- > Infaq- > SB | 0.016 | 1.978 | 0.048 | Accepted∗∗∗ |
CC- > Alms- > SH | 0.042 | 2.890 | 0.004 | Accepted∗∗∗ |
SC- > Alms- > SH | 0.008 | 1.280 | 0.201 | Rejected |
CC- > Infaq- > SH | 0.064 | 3.445 | 0.001 | Accepted∗∗∗ |
SC- > Infaq- > SH | 0.023 | 2.307 | 0.021 | Accepted∗∗∗ |
CC- > Alms- > T | -0.017 | 1.329 | 0.185 | Rejected |
SC- > Alms- > T | -0.003 | 0.004 | 0.847 | Rejected |
CC- > Infaq- > T | 0.047 | 2.857 | 0.004 | Accepted∗∗∗ |
SC- > Infaq- > T | 0.017 | 2.007 | 0.045 | Accepted∗∗∗ |
Based on Table 7 , there are several exciting trends when exploring the various relationships between the variables, and these relationships are grouped into two. First, there are three significant direct relationships between the dimensions of mechanical solidarity and social cohesion, namely the effect of collective consciousness on moral feeling, the impact of cooperation spirit on moral feeling, the impact of cooperation spirit or collective consciousness on tolerance and collective consciousness or cooperative spirit on social harmony. Meanwhile, these models show significant results indicated by a p-value < 0.05. Second, the relationship between the dimensions of mechanical solidarity is mediated by generosity on social cohesion. This model has two forms of effect, namely i) it is not significant due to lack of mediation. Table 7 is marked without the sig symbol of (∗∗∗), ii) it is significantly based on the PLS-SEM test, and this is indicated by the sig of (∗∗∗). Based on this empirical fact, the next stage is to conduct the "fitting of the model". Concerning the model case, the "fitting of model" process can be conducted using two methods, namely i) eliminating the dimensions without a significant relationship, ii) integrating the dimensions into one variable, after eliminating the dimensions causing the model not to fit. This was applied to the exogenous and dependent variables by eliminating individualism and a sense of security, then integrated into one. Meanwhile, the mediating variable was merely integrated since the effect on the model is dynamic.
( Chin, 1998 ) introduced the range for the coefficient of determination ( R 2 ). This range determines the variance proportion in endogenous variables predicted by exogenous variables. It was classified into three degrees, (1) 0.26 is substantial, (2) 0.13 is moderate, and (3) 0.02 is classified as weak ( Cohen, 1988 ). Table 8 generates a set of pieces of information on the R 2 . There is one weak variable (0.094) is alms, one moderate variable is infaq (0.15), and three other variables indicate the substantial variable, such as moral feeling, sense of belonging, social harmony, and tolerance.
Coefficient determination (R 2 ).
R Square | R Square Adjusted | Consideration | |
---|---|---|---|
Alms | 0.094 | 0.091 | Weak |
0.158 | 0.155 | Moderate | |
Moral Feeling | 0.265 | 0.260 | Substantial |
Sense of Belonging | 0.319 | 0.315 | Substantial |
Social Harmony | 0.302 | 0.297 | Substantial |
Tolerance | 0.230 | 0.224 | Substantial |
Suhan et al. (2018) introduced the range of effect size into three classifications 0.02 (small), 0.15 (medium), and 0.35 (significant effect). This range shows the substantive effect of the exogenous latent variables Suhan et al. (2018) . In addition, the Stone-Geisser test ( Q 2 ) is popular to measure how well the observation value is generated by the model and the parameter ( Henseler et al., 2009 ). In this situation, the Q 2 value greater than 0 indicates that the model predictive is relevant. However, the Q 2 value less than 0 indicates the model does not have predictive relevance.
Table 9 indicates various information on effect size ( f 2 ), First, the significant effect size ( f 2 ), i.e., "effect size of spirit cooperation on the sense of belonging". Second, the medium effect size ( f 2 ), i.e., the effect size of the spirit of cooperation on tolerance and collective consciousness on social harmony. Third, the small effect size ( f 2 ), i.e., collective consciousness, affects moral feelings, sense of belonging, tolerance, and social harmony. Table 10 indicates small predictive relevance (i.e., alms, infaq , moral feelings) and medium of predictive significance (i.e., sense of belonging, social harmony, and tolerance).
f 2 Result.
Effect size | ||
---|---|---|
CC- > MF | 0.069 | Small |
CC- > SB | 0.003 | Small |
CC- > T | 0.032 | Small |
CC- > SH | 0.249 | Medium |
SC- > MF | 0.024 | Small |
SC- > SB | 0.423 | Large effect |
SC- > T | 0.249 | Medium |
SC- > SH | 0.009 | Small |
Predictive relevance.
Predictive relevance | ||
---|---|---|
Alms | 0.043 | Small |
0.072 | Small | |
Moral Feelings | 0.137 | Small |
Sense of Belonging | 0.235 | Medium |
Social Harmony | 0.170 | Medium |
Tolerance | 0.178 | Medium |
Figure 4 is a fit model with two dimensions of the independent variable "MC" (mechanical solidarity), collective consciousness, and cooperation spirit. The moderating variable "G" (generosity) is an integration of two dimensions (alms and infaq ). The dependent variable "SC" (social cohesion) is an integration of four measurements (moral feeling, tolerance, sense of belonging, and social harmony). There are several arguments why the model in Figure 4 is called a good and valid model. First, the value of SRMR is 0.071, or less than 0.08, hence, the selected model has represented a good fit. Hox et al. (2015) asserted that the RMSEA value of <0.08 indicates that the model in Path Analysis is fit ( Hameme et al., 2013 ; Hasman, 2015 ). In this situation, the standard fit index (NFI) value is 0.623, which strengthens the conclusion that the final model produced through Path Analysis is good ( Streiner, 2005 ; Devlieger and Rosseel, 2017 ). Each relationship between variables and the accompanying dimensions can represent empirical facts, where two sizes of mechanical solidarity influence social cohesion. Similarly, the intervening variable generosity can strengthen the effect of the independent variable on the dependent.
Table 11 confirms one robust conclusion, where the dimensions of mechanical solidarity affect social cohesion. It is evident from the matrix in Table 11 that cooperation spirit consistently affects social cohesion. Cooperation spirit significantly affects social cohesion even with the inclusion of an interaction variable. This is similar to the dimension of generosity, namely alms and infaq . The dimension is robust in influencing social cohesion in Yogyakarta and West Sumatra, as indicated by a p-value <0.05. However, there is a significant change with the inclusion of the interaction variable between social cohesion and mechanical solidarity in waqf into insignificant.
Matrix effect of interaction variable on regression model.
Variables | Social Cohesion | |||
---|---|---|---|---|
Model 1 | Model 2 | Model 3 | Model 4 | |
Alms | 0.370∗∗∗ | 0.179 | 0.0283 | 0.0471∗∗ |
(0.121) | (0.117) | (0.0182) | (0.0232) | |
0.910∗∗∗ | 0.642∗∗∗ | 0.0492∗∗∗ | 0.0498∗∗ | |
(0.117) | (0.116) | (0.0184) | (0.0235) | |
Cooperation Spirit | 0.503∗∗∗ | 0.0397∗∗ | -3.447∗∗∗ | |
(0.124) | (0.0195) | (0.0410) | ||
Collective Consciousness | 0.351∗∗∗ | -3.455∗∗∗ | -0.0254 | |
(0.130) | (0.0318) | (0.0259) | ||
Social_C∗Collective Consciousness | 0.0733∗∗∗ | 0.0686∗∗∗ | ||
(0.000473) | (0.00159) | |||
Social_C∗Cooperation Spirit | 0.0750∗∗∗ | |||
(0.000623) | ||||
Constant | 20.96∗∗∗ | 13.63∗∗∗ | 45.01∗∗∗ | 44.59∗∗∗ |
(1.821) | (1.955) | (0.365) | (0.465) | |
Observations | 600 | 600 | 600 | 600 |
R-squared | 0.289 | 0.364 | 0.985 | 0.975 |
Note: Standard errors in parentheses ∗∗∗p < 0.01, ∗∗p < 0.05, ∗p < 0.10.
Furthermore, Table 11 information is the consistency of the influence of generosity on dynamic social cohesion, depending on the presence or absence of other variables capable of influencing Muslim communities. The spirit of cooperation has consistently influenced the social cohesion of the presence or absence of other variables in the regression model. Therefore, the nature of collaboration is a universal variable and presumably can be used as the main predictor of social cohesion in the Muslim community in Indonesia.
5.1. social cohesion in ramadan: an alternative explanation.
Discussing why social cohesion during Ramadan is strengthened by mechanical solidarity through Islamic generosity is necessary. Social cohesion cannot be explained only by referring to the conventional theory, particularly with Islamic generosity as an intervening variable. This variable is unknown in the idea of social cohesion widely introduced in the social sciences, particularly sociology. Even the concept revision does not include and considers Islamic generosity as a moderating variable that strengthens the relationship between mechanical solidarity and social cohesion ( Fonseca et al., 2019 ). This study provides an alternative explanation regarding social cohesion when Muslims carry out religious rites and rituals full of spiritual and social values ( Moller, 2005 ; Shalihin et al., 2020 ). Therefore, it is necessary to elaborate the theoretical explanation on two important issues i) how mechanical solidarity affects social cohesion and ii) how generosity strengthens mechanical solidarity to sustain social cohesion.
This study has identified two dimensions of mechanical solidarity that affect collective consciousness and cooperation spirit. Furthermore, collective consciousness directly affects moral feeling and social harmony. The cooperation spirit also directly affects moral feelings, as indicated by the p-value <0.05. It means that the effects of these two dimensions on social cohesion are highly significant. In this situation, Thijssen (2012) understood that mechanical solidarity is related to the community's social processes. This process includes the integration of various symbolic and ritual relationships between culture and religion ( Thijssen, 2012 ). Therefore, mechanical solidarity cannot automatically strengthen social cohesion. Mechanical solidarity grows through activities and rituals based on collective consciousness. In this context, the relationship between the collective consciousness and the dimensions of social cohesion can be verified and recognized as linear with the theory.
Pope and Johnson (1983) stated that mechanical solidarity consists of communality, similitudes, and likenesses ( Pope and Johnson, 1983 ). It grows as a product of ongoing social identification, and the community carries out this identification to obtain common ground regarding structure, values, and identity. At this stage, solidarity can reduce the importance of individuality ( Pope and Johnson, 1983 ) and replace it with collective consciousness. This concept becomes the foundation and increasingly confirms the empirical findings of why the collective consciousness is an important part of mechanical solidarity. The context also explains why mechanical solidarity can be formed through religious momentum. Empirically, Ramadan for Muslims is not only a moment where religious rituals are carried out consistently. Instead, the traditions contain spiritual and social values ( Hackney, 2009 ; Mujtaba, 2016 ). The consequences of increased religious rituals (fasting, tarawih prayers, and Qur'an tadarus ) and the acceleration of social piety through religious activities such as alms and infaq promote the strengthening of mechanical solidarity. In the next stage, all activities contribute to social cohesion of Muslims, particularly in Yogyakarta and West Sumatra. Another meaning to highlight is that the concept in the relationship as co-factors with an impact on social cohesion is not autonomous. However, in the context of the Muslim community, all activities with the dimensions of generosity become a factor that mediates mechanical solidarity to strengthen the social cohesion of Muslims further.
Empirically, the dimensions of generosity (alms and infaq ) have been identified to mediate mechanical solidarity and social cohesion. Through this study, generosity as an intervening variable is remembered to strengthen the effect of the concepts. Table 7 provides empirical findings and explains which dimensions of mechanical solidarity are significantly mediated by the dimensions of generosity influencing the various sizes of social cohesion. Therefore, several relationship patterns can be formulated between the dimensions of the exogenous, mediator, and endogenous variables. Two ways of relationships can be developed from the hypothesis test carried out, and the first is a direct-sided relationship of variables without mediator variables. In this case, there are twenty hypotheses, of which three show no significant relationship, namely (i) the influence of alms on tolerance is rejected seen from the p-value value > 0.05, (ii) the impact of the variable collective consciousness on the sense of belonging is also exercised since p-value>0.05, (iii) the influence of the spirit of cooperation on the alms shows the absence of impact. This is confirmed by a p-value of 0.157, greater than 0.05, and there are 17 accepted hypotheses (see Table 7 ). Second, the relationship of exogenous variables to endogenous is mediated by two dimensions of generosity, i.e., alms and infaq . In this case, there are 16 hypotheses, of which five are rejected:
The ability of generosity ( alms and infaq ) to mediate the relationship between the various dimensions of mechanical solidarity and social cohesion can be explained in several arguments. First, Islam introduces instruments to develop social and economic life through generosity and philanthropic schemes. Several studies showed that charity in Islam could identify Muslims' quality of social life ( Elesin, 2017 ). However, no social scholar explicitly identified the position of generosity in the quality of social life. This study verified that the scheme of generosity in Islam is an effective intervening variable, mediating mechanical solidarity and social cohesion and mediating between other variables and Muslims' quality of social life. In this context, statistical estimates are robust and consistent, not even showing variations, which seems to argue that the data is only taken from populations with characteristics such as Muslims. Second, the effectiveness of generosity in mediating mechanical solidarity and social cohesion is supported by the momentum and institutionalization of religiosity through religious and social worship activities ( Moller, 2005 ; Schielke, 2009 ; Campante and Yanagizawa-Drott, 2015 ). Even though mechanical solidarity can have a direct effect on social cohesion, various schemes of ritualized generosity are empirically able to strengthen the relationship between mechanical two variables. However, this has become an alternative explanation that religious momentum such as Ramadan will strengthen the mediating function of generosity to form the social cohesion of Muslims. The concepts of Schiefer and van der Noll (2016) and Dragolov et al. (2016) were further revised with the inclusion of generosity mediator variables. Therefore, social cohesion during Ramadan strengthening is caused by the generic domain of relations, connectedness, and a focus on the common good (Dragolov) or the six functional dimensions (Schiefer) and supported by strengthening philanthropic activities.
According to Warner et al. (2018) , religion and state can become a force that can encourage an increase in the spirit of generosity among adherents of Islam and Catholic Christianity ( Warner et al., 2018 ). This study does not elaborate on how generosity can magnify the impact of mechanical solidarity, such as collective consciousness and the spirit of collaboration on social cohesion. It seems to provide an alternative explanation of how generosity, such as waqf and almsgiving, can strengthen the dimensions of mechanical solidarity to identify and influence social cohesion in the people of Yogyakarta and West Sumatra. It is also the first to identify the effect of generosity as an intervening variable modulating the relationship between mechanical solidarity and social cohesion. It showed that generosity can strengthen the relationship between the two variables. This finding can certainly have several implications, such as i) theoretically offering novelty that schemes of generosity, i.e., alms, and infaq , have succeeded in strengthening the effect of mechanical solidarity on the social cohesion of the community, ii) becoming a reference for philanthropic institutions to create various schemes of generosity with philanthropic schemes such as zakat as capital to strengthen the social life of Muslims. However, one of the limitations is that the case is limited to the provinces of Yogyakarta and West Sumatra. This can be re-examined by involving a wider population, which is useful for testing the consistency of the model. At the same time, it becomes a policy foundation to strengthen the schemes of generosity as an instrument to identify the quality of social life of Muslims.
Author contribution statement.
Nurus Shalihin: Conceived and designed the experiments; Performed the experiments; Analyzed and interpreted the data; Contributed reagents, materials, analysis tools or data; Wrote the paper.
Muhammad Sholihin: Analyzed and interpreted the data.
This research did not receive any specific grant from funding agencies in the public, commercial, or not-for-profit sectors.
Declaration of interests statement.
The authors declare no conflict of interest.
No additional information is available for this paper.
Data used are part of the study results on Religiousness and Social Capital. It is a study on the Impact of Ramadan on Muslims' Formation of Social Capital. The authors are grateful to Muhammad Syukri, Researcher of SMERU Institute Jakarta, for all discussions and comments on this manuscript.
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Ramadan and its significance: a model descriptive essay.
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Many people travel far and wide as they choose to take the pilgrimage to Mecca as is required and a custom within the religion of Islam. But there is also a special time of reflection and fasting which is Ramadan. There are some people who may not practice their religion as closely as many believe that they should but they do keep the sacred tradition of Ramadan. The following sample descriptive essay explains this very sacred holiday and what it means to the Islamic religion and culture.
Starting out as a religion that is based on the teachings of the prophet Mohammed, Islam has become one of the most profound religions in existence today but the sad part is that many have chosen to use the actions of a few to judge the many that remain peaceful. Unfortunately, there are many foolish extremists who have made everyone look bad and cause hatred where there should not be any. Stories of bigotry and abuse of Muslims in America is more prevalent in 2016 than it ever has been.
There are five major pillars of this religion.
The first pillar is Shahadah which is the profession of one’s faith. Muslims state that "There is no God but God and Muhammad is the Messenger of God." ("Five Pillars Of Islam").
Salah, or prayer, is the second pillar. This pillar represents the very deep belief that we all have a direct connection or relationship with God. They are to turn to Mecca five times a day to pray to God. The Islamic faith is based on the belief that individuals have a direct relationship with God.
The third pillar is that of Zakat which represents the social responsibility that all people have to God and each other. This process occurs by assigning payments to a set amount of a person’s wealth for the well-being of the entire community but it specifically designed to help those that need it the most. The amount that is taken is a percentage of an individual’s total net worth that does not count their obligations or family bills ("Five Pillars Of Islam").
Sawm is the fourth pillar and represents fasting: an act that Muslims believe brings them closer to God and with a clearer vision. The fast and the month of Ramadan is concluded by three days of celebration called Eid Al-Fitr ("Five Pillars Of Islam").
The fifth and final pillar that is important for this religion is that of Hajj, is the long and faithful pilgrimage to Makkah the most holy city in all of Islamic culture. Only those that are able to physically and financially make the journey are able to achieve this and it is only a once in a lifetime requirement because it is considered to be the highlight of one’s religious journey.
The pilgrim is able to follow the order of ritual that the prophet Muhammad himself went through during his final pilgrimage ("Five Pillars Of Islam"). It is a potentially chaotic event and once even resulted in a stampede of worshipers .
This is the holiest month in Islam and is normally a time for great reflection and also for self-control. It is also when many people fast as a way to show deep personal worship with God so that they can have a richer perception and understanding of him. Muslims are to refrain from eating and drinking from dawn until sunset. It is also a time of great celebration and joy as well.
At sunset, the fast is broken with a special meal and there is additional worship and evening prayer but it is also a time when families come together and celebrate giving each other gifts. Muslims break their fast at sunset with a special meal, referred to as an iftar; they take part in a nocturnal worship service that is called a tarawih.
The ending of Ramadan is shown by a three-day celebration called the Eid Al-Fitr: the feast of the breaking of the fast. Customarily, it is a time for family reunion and the favored holiday for children who receive new clothing and gifts (History).
The significance of this holiday is to take an opportunity to reflect on one’s relationship with God but also to think about the interaction that they have with other people as well. It is all about choosing to show the dedication and commitment that one has to God on a deeper and more mature level since fasting and prayer are a strong component of the holiday itself. Family ties are also important as well since they are celebrated each night when the fast is broken at sunset.
We have to remember that we are all a part of this world it is up to us to come together not only as a community but also as human beings to help each other on this journey that we call life. During the holiday of Ramadan, many presidents and first ladies have held the very important ending feast, or the Eid Al-Fitr, at the White House itself with various foreign dignitaries who happen to be Muslim (History.com).
This is not only done to show our respect for their culture but also for their religion and the worldview of Islam overall . It is possible for Muslims, Christians, Jews and many other people regardless of their nationalities and ethnicities to come together in spite of their religious beliefs and have dinner and celebrate each other. Ramadan was designed to be a celebratory occasion of love and peace and hope and it is also meant to teach us to reach inside ourselves to connect with anyone that is in need does it say that anyone has to be Muslim?
Fasting does not have to be just refraining from taking in food and drink it is also about refraining from committing acts of wrongdoing. It is also about not doing things that are selfish or harmful to one’s self or one’s fellow man. As a nation and the society we are too busy focused on the normal definition of fasting which is not to eat or drink but if we take it to a deeper place we will find that fasting can be shown in defined in all types of different areas of our daily lives.
For instance, when is the last time that we refrain from using our smartphones to check our text messages or Facebook, and other well-known platforms of social media that we seem to be attached to on a constant basis so much so that many of us do not get our normal daily chores done because we are too busy being attached to things that we honestly should not be if we were truly honest with ourselves ("Movement").
How many people if challenged right at this very moment would be able to take a week or even a month would be able to put down their social media? They would be allowed to keep their smartphones but no use whatsoever of social media apps only using apps that were absolutely necessary. Would it truly be possible (Bindley)?
According to the Quran, Ramadan is known as the month that the Quran itself was sent down to mankind so that it could be used for direction and healing for all Muslim people. It was also to provide and judgment for that they would be able to distinguish right from wrong which like most people on earth was something that we truly needed (Quranic Verses and Hadith on the Month of Ramadan and Fasting).
Being able to distinguish right and wrong is something that not just Muslims need but Christians needed as well. Christians have the Bible and still cannot manage to stop hating each other all it takes is to walk down the street and notice how they are talking about each other and putting down what someone else has the clothes they wear or what “horrible sin” they are committing today.
“Fasting is prescribed for you because it was prescribed for those before you that you may be able to obtain taqwaa” (Quranic Verses and Hadith on the Month of Ramadan and Fasting).
This particular verse refers to fasting itself talking about how the active fasting is about more than just refraining from food but it is about achieving the overall greatness of a very strong relationship and a very strong bond with God himself. Everything that we do everything that is done in a spiritual relationship is supposed to be about having in wanting that deeper spiritual connection with our Creator. The problem many people have is that they are too busy wanting self-gratification. This means looking into what is in it for themselves and not the deeper spiritual connection that the whole process is designed for.
Everything that we do everything that is done in a spiritual relationship is supposed to be about having in wanting that deeper spiritual connection with our Creator. The problem many people have is that they are too busy wanting self-gratification. This means looking into what is in it for themselves and not the deeper spiritual connection that the whole process is designed for.
In a very curious city of Tromso, Norway during the time of Ramadan the sun does not set because it is the summer months of the year and, for Norway, that means having sunshine year-round only during these particular months. Unfortunately, it brought a serious problem for the Muslims who live there because according to the normal traditions, fasting is to be done from sunrise to sunset. The question became, however, what are we to do if the sun does not set? How do night we observe the normal tradition because it is not physically healthy to go all day and all without food for the entire period of Ramadan?
The question became, however, what are we to do if the sun does not set? How do night we observe the normal tradition because it is not physically healthy to go all day and all without food for the entire period of Ramadan?
This meant that the local Iman ( the equivalent of a religious specialist in Islam) had to pose the question to the leading authority at Mecca because the answer was desperately needed for these very faithful who were trying to figure out what they should do because they did not want to violate custom and tradition. There were three specific choices that they were given the first of course was to possibly come up with their own tradition just for their area. They were also given a choice to follow the schedule of Mecca itself in the final option that they were given was to adopt the fasting schedule of the nearest city closest to them with the sun actually did set (Betzholz).
There were three specific choices that they were given the first of course was to possibly come up with their own tradition just for their area. They were also given a choice to follow the schedule of Mecca itself in the final option that they were given was to adopt the fasting schedule of the nearest city closest to them with the sun actually did set (Betzholz).
A practice since the early beginnings of Islam, the difficult issue ended up being that they were unable to come up with a solution that could work for everyone involved because of everyone being traditionalists going against the grain was almost impossible. There were those who felt that the northern part of the country gets a better break than they do since are able to get five shorter hours which means that they have it better with only having to fast for fifteen hours instead of their normal twenty hours a day (Betzholz).
This can lead to some dissension between communities but so far everyone has been very fortunate to not have this happen too often. The hope is that there can be a decision that will come from the holy city itself that will be able to find the right solution that will help these faithful believers in the country of Norway.
While there are key differences between world religions , all agree to set aside time to honor their god(s) or goddess(es). We are told to worship the Lord our God and it is him alone that we will serve (The Bible). This is the purpose of the holiday of Ramadan which requires Muslims to come together and fast not just food and water but also to let go of selfish decisions as well.
It is also about attempting to focus more on self-control and trying to focus on right and wrong to be able to have a deeper connection with God and worship him more. How often have we as people regardless of religion said that we want to be closer to our God only to fall short time after time because we are not willing to put in the work that is required?
Ramadan is the one time when Muslims come together as a community and a family to celebrate what they believe in. It is also a time that family reunions can be held and people are able to catch up with each other as well. Children are able to receive gifts so it is almost like a Christmas in July which is a special time for them and that can be very special.
The significance of this holiday is that it brings many people together that may have strayed away from their religion in the normal hustle and bustle of everyday life but for one space and time a year they are able to set aside to take a breather and also reflect on how things have been and re-evaluate what it is that they want out of life. How beautiful it is to be able to do that?
Betzholz, Dennis. "The Muslims of Tromsø: Ramadan in the Land of the Midnight Sun." 24 July 2014. Spiegel Online International. Web. 18 June 2016. Retrieved from http://www.spiegel.de/international/europe/challenges-of-celebrating-ramadan-in-places-where-sun-never-sets-a-982101.html.
Bindley, Katherine. "Should You Social Media Fast During Ramadan?" 12 July 2013. The Huffington Post. Web. 18 June 2016. Retrieved From http://www.huffingtonpost.com/2013/07/12/social-media-ramadan_n_3580175.html.
"Five Pillars Of Islam."About Saudi Arabia. Royal Embassy of Saudi Arabia, 16 June 2016. Web. 16 June 2016. Retrieved Fromhttps://www.saudiembassy.net/about/country-information/Islam/five_pillars_of_Islam.aspx
The Bible. King James Version, Amplified Bible side-by-side large private. Grand Rapids, Michigan: Zondervan , 1987. Print.
"Movement, The Lahore Ahmadiyya. Ramadan and its significance." August 1996. Web. 16 June 2016. Retrieved From http://www.muslim.org/islam/ramadan.htm.
"Quranic Verses and Hadith on the Month of Ramadan and Fasting." 20 December 2007. Minhaj-Ul-Quran International. Web. 18 June 2016. Retrieved From http://www.minhaj.org/english/tid/2954/Quranic-Verses-and-Hadith-on-the-Month-of-Ramadan-and-Fasting.html.
"Ramadan." History.com. A+E Networks, 2010. Web. 16 June 2016. Retrieved From http://www.history.com/topics/holidays/ramadan.
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Home — Essay Samples — Religion — Ramadan — An Overview of Ramadan, a Tradition Celebrated by Muslims
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The obvious point to begin this understanding is the Five Pillars of Islam - the religion's core tenets, including the Muslim creed, charity, pilgrimage to Mecca, prayer, and fasting on the holy month of Ramadan. This paper will cover the latter to stress Ramadan's significance in Islam, the religious and social practices associated with ...
The Ramadan experience is a sacred journey that encompasses a multitude of emotions, rituals, and personal growth. It is a time when individuals embark on a path of spiritual devotion, self-reflection, and communal unity. Through the lens of fasting, communal gatherings, and personal contemplation, Ramadan offers an opportunity for individuals ...
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The Holy Month of Ramadan in Islam. The obvious point to begin this understanding is the Five Pillars of Islam the religion's core tenets, including the Muslim creed, charity, pilgrimage to Mecca, prayer, and fasting on the holy month of Ramadan. Ramadan: Myths and Rituals. Since time memeorial, rituals and myths that are held by a certain ...
As Ramadan is the month of the Qur'an, much of the optimism appears related to people's expectations that they will have more time to engage with the Qur'an this Ramadan compared to previous years. More than 80% of respondents expect to read more Qur'an than last Ramadan. Here are a few quotes that captured the general sentiment of ...
Ramadan Experience. 1 page / 550 words. In the Islamic faith, the holy month of Ramadan holds deep significance as a time of spiritual devotion, self-reflection, and communal unity. As a college student, I was fortunate to experience the transformative power of Ramadan firsthand. This essay aims to explore the unique facets...
The cycle continues for a whole month. Ramadan fasting is one of the most observed of all the pillars of Islam, with 70-80% of Muslims practising it. It is obligatory for all Muslims, men and ...
How I Spent My Ramadan: Reflections on Spiritual Renewal. Ramadan, a sacred month in the Islamic calendar, is a time of spiritual reflection, self-discipline, and devotion. This essay recounts how I spent my Ramadan, embracing the rituals and practices that define this holiest of months. It sheds light on the personal growth, inner reflections,...
Free essays on Ramadan are available online and provide insights into the significance and practices of the holy month for Muslims worldwide. These essays may explore topics such as fasting, prayer, charity, spiritual reflection, and communal gatherings during Ramadan. They may also highlight the diversity of Ramadan traditions in different ...
Get custom essay. In summary, Ramadan is the most spiritual month for Muslim people. The Holy Book Quran was revealed to our Prophet by angel Gabriel in this month. People try to keep their mind and soul clean to please our Almighty Allah. Fasting during Ramadan helps our body keep in a healthy condition.
March 5, 2024. Every year, Muslims around the world anticipate the sighting of the new crescent moon that signifies the official first day of Ramadan, the ninth month of the Islamic calendar and ...
Ramadan Essay Topics. The spiritual significance of Ramadan: a reflection on the importance of the holy month in Islamic faith. The benefits of fasting during Ramadan: an exploration of the physical and psychological benefits of fasting. An analysis of how Ramadan is celebrated around the world, and the traditions and customs associated with it.
Ramadan as Allah's own. First, serving and pleasing Allah plays an axiomatic role when professing the religion. Consequently, Ramadan, more than any other practice, offers such a chance. Significance of Ramadan (par.1) clearly specifies that, "Every act of man is for him except fasting, it is done for my sake and I will give reward for it.
Introduction to Ramadan. Fasting the lunar month of Ramadan is such an important Pillar of Islam that Muslims believe that if one dies without having made up the missed fasts, the guardian (or heir) must make them up, for they are a debt owed to Allah. The Prophet Muhammad (peace and blessings be upon him) said, "Whoever observes fasts during ...
Ramadan - Free Essay Examples and Topic Ideas. Ramadan is the ninth month of the Islamic calendar and is observed by Muslims worldwide as a month of fasting, prayer, and charity. It commemorates the first revelation of the Quran to Prophet Muhammad (PBUH) and is a time for spiritual reflection, self-improvement, and strengthening bonds with ...
1. Introduction. As a specific epoch of the religious journey of the Muslim community (Shalihin et al., 2020), Ramadan has a variety of privileges selected for religious piety (Hellman, 2008).Among the specialties is the presence of glory and blessings, where the gates of heaven are wide open (Imam Ahmad: 6851), forgiveness (Sunan Abu Daud: 1165), prayers are granted (Thabrani: 1423), and ...
The month of Ramadan. This is the holiest month in Islam and is normally a time for great reflection and also for self-control. It is also when many people fast as a way to show deep personal worship with God so that they can have a richer perception and understanding of him. Muslims are to refrain from eating and drinking from dawn until ...
Ramadan. One of the major Islamic celebration is Ramadan. Ramadan is the ninth month of the Islamic calendar, and Muslims observe this month as the month of fasting. Fasting is considered as one of the five pillars of Islam. The month of Ramadan lasts 29 to 30 days based on the sightings of the crescent moon. Fasting is compulsory for all adult ...
Modernism And Fundamentalism In Islam Faith Argumentative Essay Sample. Islamic modernism is a movement that seeks to integrate Islamic faith with popular modern concepts like rights, equality, democracy, science and progress (Alam, 23). Islamic modernism differs with secularism because it maintains that faith life in public is still relevant.
Argumentative Essay On Islam. We are living in a world with a population of 7.442 billion people, where we observe 4,200 different religions and out of this population, there are currently 1.5 million Muslims living throughout the world, making Islam as the second largest religion after Christianity. It is proven that Islam is the fastest ...
During this annual festival, which usually lasts around a month, Muslim people keep fasting from around 4 am until 9 pm. Fasting keepers and others alike invite each other to the iftar, that is, the evening meal when fast keepers end their daily Ramadan routine. Moreover, during this month, people are encouraged to respect others, perform good ...
Islam is the religion of the Muslims, a monotheistic faith regarded as revealed through Muhammad as the Prophet of Allah. Islam founded the Islamic religion at the beginning of the seventh century by someone named Mohammed. He said that the angel Gabriel visited him for about 23 years, lasted until the death of Mohammed, to introduce and teach ...
The Islamic Contribution to Philosophy. This paper will examine the works and ideas of the prominent Islamic thinkers, the sources of classical or early Islam Philosophy. Islam and Christianity: A Comparative Analysis. Christianity and Islam have one of the main ways of the attitude and worldviews of God.