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In the Name of God بسم الله
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parents - the good and the bad


Sometimes we forget to be grateful for many of the blessings God has decreed upon us that if we were to thank him for countless days and nights, it would never be sufficient. Some of us may not realise that despite living in a house where our parents have different mindsets that complicate many aspects in life, perhaps during their time they had it far more worse. We forget that they have gone through immense pressure trying to give us a life far more opportunistic than theirs, yet they fail to realise how a lot of their customs prevents us from seeking opportunities in the first place. Think about the conservative societies they used to live in the past century and how difficult it was to overcome. Perhaps our parents think that their way of upbringing will lure us away from the demonised world, to save our mental stability and hence they carry their past teachings and culture to the next generation. On the contrary, that belief has torn us apart.

Our parents have survived war, signed myriad of papers and fought with the Western laws to seek a better environment for themselves and future offspring. We know that our families cannot seem to fathom our changes as we develop. They believe we are steering out of the line of honour and family reputation that if a slight error was committed then it would be spread throughout the entire community. You end up hearing tales and calumnies from storytellers who often find it entertaining to dwell in the affairs of others. The values and customs I have been raised in believe that a family's dignity and privilege is held by the eldest daughter where her wrongdoings mean familial destruction. Whilst having a good reputation at some point is crucial to living a substantial life, parents forget that our unexpressed feelings matter more than pleasing an egoistic community. 

In Islam, one of the major sins is the displeasing of parents, where their anger is equatable to God's. Surely we must strive to respect them as they become elders, despite the levels of irritability we receive almost everyday. We are taught to maintain patience and that is further learnt more deeply during adolescence. Even so, a lot of the times one has knowledge of what is right yet still choose to divert into the path of wrong. An example is when our parents infuriate us, it results in retaliation rather than remaining quiet and calm. Understandably, nobody wants to hear someone create quite vague assumptions and further jump to the worst conclusions. That is one of the nuisances we normally find within parents.

From past personal experience, despite my OCD was likely of being genetic, I discovered that the strategies my parents used to make the entire family adhere to religion were often uncompromising. They believe using threats will make their children stand firm towards God and whilst I partially agree, the end result may be discrepancy. I've always loved being a Muslim. Observing full hijab from a very young age, praying at night outside the backyard beneath His illuminating creation whilst holding the sacred Qur'an in my hands. I thought I felt undeniable peace, but was it truly as peaceful as it sounded like?  I was on attack the minute I stood onto my prayer mat or opened a supplication prayer. Those rampaging thoughts destroyed my inner peace. It seemed like I was a saintly servant of God, but the reality was that I was hurting deep down without even figuring out the cause. After recovery, a part of me came to conclusion as to what had led to these doubts and whispers in the first place. It somewhat was in relation towards my parent's upbringing, where I had noticed the number of threatening remarks they used in relation to God made me believe that I was obliged to add in the extra effort and consistency towards my prayers and other obligations. However, a number of times they had caught me in such a state and tried to give me solid advice that I am already pious enough in the eyes of God. And yet I always felt like I did a mistake in my ablution that led to repetitive cleansing.  

Then again, we are far more mature than to be constantly blaming parents for our actions. I criticise myself for being too naive and turning small situations into extreme ones. The truth is nobody else is at fault but ourselves because we have full control over our own actions. We are willing to blame others for our mistakes in order to escape guilt or responsibility. Parents may have played some role in the way we have turned out to be, yet we know ourselves way too well as adults that most of it is our own fault, Maybe we did not realise that controlling our thoughts and actions could have been taken into our own hands if only we did not let all that negativity consume us.

 

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  • Advanced Member
Northwest

Posted

Islam is, at root, based on fear. Fear and obedience precedes faith. Yet constant guilt over one’s sins can be paralysing as well, especially given the stress and duties of daily life.

  • Advanced Member
Moalfas

Posted

Islam isn't based on fear. Some Muslims have focused on propagating fear as it's the easiest way to 'control' their kids and keep them inline. 

 الإمام علي (عليه السلام): إن قوما عبدوا الله رغبة فتلك عبادة التجار، وإن قوما عبدوا الله رهبة فتلك عبادة العبيد، وإن قوما عبدوا الله شكرا فتلك عبادة الأحرار 

نهج البلاغة ٢٣٧

Its narrated that Imam Ali (عليه السلام) had broken down the worshipers into three types:

The people who worshiped God out of desire, which is the worship of merchants.

The people who worshiped God out of fear, which is the worship of slaves.

The people who worshiped God out of gratitude, which is the worship of the free. 

Nahj Al Balagha /237

There's much more to worship than simply fear of hell.

3wliya_maryam

Posted

On 12/29/2019 at 2:18 AM, Northwest said:

Islam is, at root, based on fear. Fear and obedience precedes faith. Yet constant guilt over one’s sins can be paralysing as well, especially given the stress and duties of daily life.

I just re read what u said. Whilst I partially agree that fear at times can be important for strong faith, but Islam at its root is based on fear? Why would Allah (سُبْحَانَهُ وَ تَعَالَى) the most Merciful choose to create a fearful religion? Yes we should be fearful, especially when we do some major sins reminding us that Allah is watching, but too much fear is also unhealthy. If you are a faithful and practicing Muslim, then why should they be so fearful?

  • Advanced Member
Northwest

Posted

2 minutes ago, 3wliya_maryam said:

I just re read what u said. Whilst I partially agree that fear at times can be important for strong faith, but Islam at its root is based on fear? Why would Allah (سُبْحَانَهُ وَ تَعَالَى) the most Merciful choose to create a fearful religion? Yes we should be fearful, especially when we do some major sins reminding us that Allah is watching, but too much fear is also unhealthy. If you are a faithful and practicing Muslim, then why should they be so fearful?

...

Quote

Fear of God stands for the mental pains arisen from the anticipation of God’s punishment for the commitment of acts of disobedience to Him. It enjoins holding on straightforwardness and forbids vices and sins. … The previous texts have depicted the importance of fear and its contribution in rectifying man and qualifying him to have the honor of God’s contentment. … Excess fear impoverishes the personality and deprives of hope. Moreover, it causes despair, which, in turn, brings about perpetual deviation. Shortage of fear, also, causes negligence, shortcoming, and rebellion against acts of obedience to God. By the balance of fear and hope, one’s self nourishes, conscience towers up, and the spiritual energies go forward. … Accordingly, fear occupies the first place among the noble traits. It has played a big role in the fields of belief since it is the main reason encouraging acts of obedience to God. Feelings of fear enhance the souls and take them to a lofty angelic position that imparts to the ideality of the angels.

 

Quote

 

'He peace be upon him said: "The believer is between two states of fear: the sin which has passed; he does not know what Allah has done for it, and the age which has lasted; he does not know what he will commit of the sins during it, then he does not awake but afraid, and nothing reforms him except fear" al-Kafi 2/1/12

It was said to him:"People commit sins and say that they hope(Allah) and they will continue that till death comes to them." He, peace be upon him said: "They hesitate in hopes. They tell lies. They are not hopeful. Whoever hopes for a thing looks for it; whoever is afraid of a thing escapes from it" Al Kafi 2/68/5

If he knows that it is haram, and he knows that the consequences of haram are to risk earning the anger and displeasure of Allah (سُبْحَانَهُ وَ تَعَالَى), wouldn't he try to avoid earning the anger and displeasure of Allah (سُبْحَانَهُ وَ تَعَالَى)?

 

 

 

  • Advanced Member
Northwest

Posted (edited)

Respectfully, I have one question. Islam forbids even the mildest criticism of or ingratitude toward one’s parents, even if the parents, as a result of their own background(s), may occasionally—in some cases more often—act in a manner that is either a) contrary to Islam or b) causes distress or c) both, whether due to misunderstanding or other factors. Islam also has a lot of rules about which sins are greater or lesser and the circumstances that mitigate or modulate them. Many other Islamic rules and practices are difficult to remember. or, in some cases, to carry out. For example, repeating some prayers for a certain number of times may prove difficult, if one cannot repeat the phrase and at the same time count the number of times it is repeated, much less pay attention to details such as tone, pronunciation, etc. These kinds of things may tend to drive a prospective revert away from the faith, especially if the person has complications such as autism, OCD, etc., along with a number of negative experiences in life. Dealing with these issues, daily responsibilities, and the practice of Islam can be extraordinarily difficult. It is obviously easier, however, for someone who does not have psychological complications or other dysfunctions.

Edited by Northwest
3wliya_maryam

Posted

11 minutes ago, Northwest said:

Respectfully, I have one question.

Wheres the question?

 

11 minutes ago, Northwest said:

Islam forbids even the mildest criticism of or ingratitude toward one’s parents, even if the parents, as a result of their own background(s), may occasionally—in some cases more often—act in a manner that is either a) contrary to Islam or b) causes distress or c) both, whether due to misunderstanding or other factors

If the parents do act contrary to Islam, it is permissible to speak up against them. Even if they cause distress, speaking up against them is different than disrespecting them, and we know how a lot of parents intertwine culture and religion. Whilst I agree that it is hard to not retaliate and speak in contempt, were not perfect human beings. But we strive to try our best, and Allah (سُبْحَانَهُ وَ تَعَالَى) is the Most Forgiving.

18 minutes ago, Northwest said:

Islam also has a lot of rules about which sins are greater or lesser and the circumstances that mitigate or modulate them. Many other Islamic rules and practices are difficult to remember. or, in some cases, to carry out. For example, repeating some prayers for a certain number of times may prove difficult, if one cannot repeat the phrase and at the same time count the number of times it is repeated, much less pay attention to details such as tone, pronunciation,

I get where you're coming from, but this is not a good example in relation to what you just stated. Islam really is a simple religion, there are just people who choose to complicate it in many ways. Prayer is one of the simplest rules in Islam, Allah made it easy for us because we would have been praying 50 times a day. Prophet Musa (عليه السلام) asked Him to decrease the number of prayers for the Muslims' ease. You can focus on the words and the number of prayers at the same time, I don't see the difficulty. If we choose to believe that something is difficult, then it will be regardless. From experience I realised that the more calm I am in prayer, the more focused I am.

29 minutes ago, Northwest said:

These kinds of things may tend to drive a prospective revert away from the faith, especially if the person has complications such as autism, OCD, etc., along with a number of negative experiences in life. Dealing with these issues, daily responsibilities, and the practice of Islam can be extraordinarily difficult. It is obviously easier, however, for someone who does not have psychological complications or other dysfunction

Having issues or daily responsibilities whilst practising Islam is not entirely difficult if you're a strong believer. Again, I completely understand where you're coming from and how it leads to low level of faith, but since you mentioned complications beside OCD, if one was to experience such dysfunctions, do you think that the Almighty would be hard on them in the first place?

Having OCD is not only genetic or stems from religion. Religious OCD is often known to come from environmental factors, as I previously mentioned, such as parents upbringing or society pressure. There is no clear evidence that OCD is a result of religion, chemical imbalances also play a role

  • Advanced Member
Moalfas

Posted

18 hours ago, 3wliya_maryam said:

Having OCD is not only genetic or stems from religion. Religious OCD is often known to come from environmental factors, as I previously mentioned, such as parents upbringing or society pressure. There is no clear evidence that OCD is a result of religion, chemical imbalances also play a role

If I may add, we have narrations talking about the Shayateen (iblees's helpers) who's specific job is for instance to instill Wuswas (doubts) such as during Wudhu or praying etc In essence, these Shayateen try to exacerbate OCD symptoms. 

  • Advanced Member
Northwest

Posted (edited)

I have a random question about fitra. How much of our morality is innate? In other words, when we are born, according to Islam, does our divine (as opposed to animal) nature intuitively know what to do in every situation? If that is the case, then why are parents needed to teach the children?

Edited by Northwest
  • Basic Members
karbalaii

Posted

On 2/2/2020 at 11:08 AM, Northwest said:

I have a random question about fitra. How much of our morality is innate? In other words, when we are born, according to Islam, does our divine (as opposed to animal) nature intuitively know what to do in every situation? If that is the case, then why are parents needed to teach the children?

I'm not sure what the Islamic view is here.. however, I don't think our fitra intuitively knows what to do in every situation. You find Shia teenagers who are still dealing with the harms of being neglected and abused in their childhoods, and our childhood does shape how we behave in our adult years. 

  • Veteran Member
Son of Placid

Posted

All religions are based on fear for the sake of adherence. The real question is always which are God's laws, and which are man made God laws?  

Forcing children can always go two ways. The preacher's kid was always the worst behaved. It's not to say they won't become pious later but the pressure to tow the line is often more than a kid can take. I spent all my young years believing I was going to hell because nothing I could do was ever good enough. I couldn't talk about it or it was more condemnation. To be fair, my Father practiced what he preached but that didn't help me. 

With my children I adhered to a promise from Proverbs 22:6, Train up a child in the way he should go: and when he is old, he will not depart from it. 

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      Surah Al-Mutaffifin (Defrauding; 83:1-3): "Woe to those who give less [than due], who when they take a measure from people, take in full. But if they give by measure or by weight to them, they cause loss." These verses clearly condemn dishonest business practices, specifically those involving shortchanging or defrauding others in measurements or weights.  Surah Al-An'am (The Cattle; 6:152): "And give full measure when you measure, and weigh with an even balance. That is the best [way] and best in result." This verse underscores the importance of giving full measure and maintaining a balanced weight, both literally in commerce and metaphorically in all dealings. Surah Al-Isra (The Night Journey; 17:35): "And give full measure when you measure, and weigh with an even balance. That is the best [way] and best in result." This verse is a near-repetition of the one in Surah Al-An'am, further emphasizing the importance of honest measurements and dealings. Surah Hud (11:84-85): "And O my people, give full measure and weight in justice and do not deprive the people of their due and do not commit abuse on the earth, spreading corruption." These verses were spoken by the prophet Shu'aib, admonishing his people to act justly in their business transactions and warning them against spreading corruption. These verses underscore the Qur'anic emphasis on integrity, honesty, and fairness in business transactions. From a broader perspective, these principles can be seen as fundamental to the Islamic concept of 'Adl (justice) and Ihsan (doing what is good and right). This includes upholding trust (Amanah), being truthful (Sidq), and avoiding deceit and corruption. Such principles are seen as crucial for maintaining social harmony and economic justice in society.
       
      You used the word metaphorically in your last answer. Can you please expand on the notion of how measurement refers in the Qur'an on a more metaphorical basis in the context of dealings?
      In the Qur'an, the concept of measurement is often used metaphorically to convey deeper moral and ethical lessons. When applied to the context of dealings, especially in business transactions, the 'measure' becomes a symbol of integrity, fairness, and justice. 
      Symbol of integrity: When the Qur'an instructs to give full measure, it's not just about the literal physical measure in transactions, but also about being fully truthful and transparent in all aspects of life. For example, when you promise something, you should fulfill it completely, not partially or deceitfully. Indicator of fairness: The measure in the Qur'an often symbolizes fairness. When it instructs to give full measure, it's urging fairness not just in transactions, but in all interactions with others. This includes treating others with respect, not taking advantage of others, and giving everyone their due rights. Representation of justice: The Qur'anic emphasis on accurate measurement can be seen as a metaphor for justice. Just as you wouldn't want to be cheated out of a full measure in a transaction, you should not cheat others out of their rights. This concept extends to social justice, implying that everyone should get their fair share of society's resources and opportunities. A signifier of balance: The Qur'an often pairs the concept of measure with balance, especially in the context of dealings. This can be interpreted metaphorically as a call for balance in all aspects of life, including personal conduct, social relationships, and economic activities. This balance is crucial in maintaining harmony and preventing exploitation or excess. These metaphorical interpretations of 'measure' highlight the depth of Qur'anic teachings, where simple instructions carry profound moral and ethical implications. It's a reminder that the principles of integrity, fairness, justice, and balance should permeate every aspect of a person's life, from business transactions to personal relationships and societal interactions.
       
      Can you give references to any commentators who have written about these metaphorical uses of measurement in the Qur'an, quotations from their works would be useful.
      Islamic scholars and commentators have indeed explored the metaphorical aspects of the Qur'an's teachings on measurement, particularly in the context of ethics, justice, and societal dealings. While I don't have direct quotations available, I can provide an overview of these interpretations based on various well-known exegeses (Tafsir). 
      Tafsir Ibn Kathir: Ibn Kathir, a renowned medieval scholar, in his commentary on Surah Al-Mutaffifin (Defrauding; 83:1-3), explains the metaphor of measurement in terms of fairness and honesty in transactions, and extends this to mean fairness and honesty in all aspects of life. Tafsir Al-Jalalayn: The two Jalals, Jalaluddin Al-Mahalli and Jalaluddin As-Suyuti, in their Tafsir Al-Jalalayn, provide succinct interpretations of the Qur'an. Regarding verses about measurement, they stress the importance of justice and integrity, interpreting these metaphors in both a literal and ethical sense. Tafsir Al-Tabari: Al-Tabari, a prominent early Islamic scholar, interpreted the verses related to 'measure' as moral and ethical guidelines applicable to all aspects of life, not just business transactions. His interpretation also highlights the repercussions of dishonesty and deceit. Tafsir Al-Qurtubi: Al-Qurtubi, known for his emphasis on the practical and legal implications of the Qur'an, interpreted the verses about measurement and balance as guidelines for just dealings and the establishment of a fair society. For direct quotations and a more in-depth understanding, I would recommend consulting the mentioned Tafsirs or commentaries. They are widely available in various languages, including English. 
      Remember, interpretation of religious texts can be complex and subjective, and different scholars may have different interpretations of the same verses. For a nuanced understanding, it's important to consider the historical context, the entirety of the Qur'an, Hadiths (sayings of the Prophet Muhammad), and scholarly interpretations.
         0 comments
      Read in the Name of Your Lord Who Created You
       
      An excerpt from my book "From Earth to Heaven" (by Mahdieh Mahdavi
      The story of Human, from creation to eternal destination.
      Narrator: Solmaz Rezayi
      Background music: Below the Horizon by Guy Sweens
      Images generated by bing ai image creator.
      A Rise to Paradise: "And you remember that all particles of your body have been scattered throughout the history and that one day, they will testify to whatever they have seen and whatever they have heard.
      Every thing is recorded in their memory, without any addition and without any reduction.
      And now, you see a bright point at a far distance. Actually it is not a point but an infinite universe, an endless world, that when you get there and enter it, you become "that universe" and that universe becomes "you". Just be careful and watch your steps! Lest you should lose your way! Lest you should go astray!
      An endless journey you start, for the boundless heaven you depart, towards the celestial divine abode, towards the indefinite end of the world, towards the Creator, the Lord".
       
         4 comments
      In the year 2032, the newly formed nation of **Palisrael** emerged as a fragile but determined experiment in reconciliation. Born from the ashes of a century-long conflict between two peoples who had both claimed the same land, Palisrael stood at the crossroads of possibility. It was a state dedicated to coexistence between the two primary ethnic groups who now lived side by side, working together to overcome years of violence and mistrust. Yet, this new chapter of history was not unfolding without complications.
      Amid the delicate balancing act of governance, the leaders of Palisrael found themselves embroiled in an unexpected and unprecedented legal battle in international courts. The lawsuit, initiated by the Palisrael government, named several high-profile defendants—foreign influencers, journalists, and even prominent politicians from various countries. The accusation was severe: **incitement to colonial overreach**.
      The Palisraeli legal representatives argued that these outsiders, despite living far from the contested territories, had wielded significant power in shaping the ideologies of local settlers who sought to expand their hold on lands historically inhabited by indigenous peoples. The foreign defendants, mostly from the United States and Europe, were accused of using their platforms to encourage aggressive territorial appropriation, subtly cloaked in the language of religious or historical justification. Palisrael’s lawyers charged that their messages, though thinly veiled in contemporary terms, had roots in a 19th-century colonial mindset.
      In the opening arguments, Palisrael's lead prosecutor, Amira Hassan, described the insidious nature of the defendants' rhetoric. "These influencers and public figures," she declared, "have repeatedly framed the territorial expansion of settlers as a right. But beneath their words lies a familiar and dangerous belief: the belief in the ethnic superiority of one group over another. This is a worldview that hearkens back to a time of colonial conquest, when land and people were seen as commodities to be claimed and dominated."
      The central piece of evidence was the undeniable fact that the defendants had routinely invoked historical analogies comparing the settlers' claims to the manifest destiny once used to justify American westward expansion. The narrative echoed the racist assumptions of European empires that had long since been discredited in academia but still persisted in certain corners of political discourse. These influencers had, Palisrael argued, emboldened settlers with visions of a divine or civilizational mandate to expand their reach, regardless of the rights of indigenous peoples who had lived on the land for generations.
      Defenders of the accused were quick to deny any malicious intent, asserting that their words had been taken out of context. “We only sought to highlight the historic ties of the settlers to these lands,” they claimed. But Palisrael pressed on, challenging that the defendants were promoting a myth of entitlement that ignored the complex histories of dispossession and displacement.
      The trial was more than a legal dispute; it became a symbol of Palisrael’s struggle to define its national identity in the 21st century. For many, it was about more than land—it was about the kind of future Palisrael wanted to build, one where ethnic superiority and colonial legacies had no place.
      As the trial continued, the world watched closely. This was not just a question of law; it was a question of morality, a reckoning with the dark shadows of history. Would those accused of fueling settler overreach be held accountable, or would the old narratives of conquest and domination continue to shape the lives of the people of Palisrael?
      In the courtroom, Amira Hassan spoke with quiet determination: "This is our chance to break free from the chains of colonialist mindsets and build a nation rooted in equality, respect, and justice."
         7 comments
      [This post was initially published as 'A little conspiracy theory of mine' on Oct 25 2016. I've now retitled it and linked some of the text with the notion of the Great Replacement Theory.]
      Summary
      Britain, after the Second World War ostensibly recruited workers from various developing countries in order to fill skill shortages. However, around the same time, there was a concerted effort by Australia to recruit working-class Britons. A possible explanation to this anomalous situation is that there was a concerted policy by Britain and Australia to ensure that Australia remained white. This is one argument against the idea that inward migration into the West is somehow an attack on white people. The two examples of migration examined here represent the opposite.
      The Great Replacement Theory
      According to Prof Matthew Feldman there is a lite of versions of The Great Replacement Theory and a full-fat one and the latter holds that:
      https://www.theguardian.com/world/2022/jun/08/a-deadly-ideology-how-the-great-replacement-theory-went-mainstream
      In this post, I will argue that at least in terms of one example, this is indeed the case, but rather than representing some form of surrender on the part of the 'white race' as the far right claims the policy represents, it is actually the opposite.
      The Windrush Generation
      This is the narrative all Britons have been brought up with (the following is from the UK government's own website):
      http://www.nationalarchives.gov.uk/pathways/citizenship/brave_new_world/immigration.htm
      It sounds very multi-culti, liberal and nice. Britain needed labour, brown people needed jobs and everyone would get along swimmingly in post-war Britain. This was not illegal immigration, it was planned and made good economic sense.
      Here's some more justification from the British Library:
      http://www.bl.uk/learning/timeline/item107671.html
      To help immigration into the UK, the British Nationality Act of 1948 gave rights to all people from the commonwealth to settle in the country. West Indian immigration to the UK from the 1940's to the 1960s was about 170,000. In Britain, there was an increase of about 80,000 people originating from the Indian sub-continent from 1951 to 1961.
      So if there was such a shortage of labour in postwar Britain, surely the British government would have been aghast at the prospect of Britons leaving the UK? And trying to put a stop to it?
      Apparently not.
      The Assisted Passage Scheme from Britain to Australia
      Australia's 'Assisted Passage Migration Scheme' started in 1945 and involved 1 million people migrating from Britain to Australia.
      http://news.bbc.co.uk/1/hi/magazine/7217889.stm
      The following paper adds some nuance to this:
      Yet despite the 'reluctance' we still get:
      Stephen Constantine (2003) British emigration to the empire- commonwealth since 1880: From overseas settlement to Diaspora?, The Journal of Imperial and Commonwealth History, 31:2, 16-35, DOI: 10.1080/03086530310001705586
      From the same paper the following motivation, which refers to policies in the nineteenth century could perhaps explain the flow of people observed at the top of this post:
       
      Conclusion
      In sum, Britain was allowed to go a bit brown, because it was essential that Australia, Canada and other dominions remain essentially white. And this racist policy was maintained until the facts on the ground had been established. This point is one counter-arguments to the 'Great Replacement Theory' that has been espoused in some far-right circles in the West.
       
      https://www.theguardian.com/world/2022/jun/08/a-deadly-ideology-how-the-great-replacement-theory-went-mainstream
       
      So we have two migration stories. And the funny thing is that the first story is covered in the press, and you'll also find the second story given a lot of attention.
       
      But the two are never mentioned together.
       
      It's when you put, what are otherwise very positive stories together, that something far nastier emerges. Something which is within plain sight but unacknowledged.
       
      https://contemporaniablog.wordpress.com/2016/10/24/poms-and-windrush/
         1 comment
      Edited 1st July 2024 to improve clarity. Edited 20th July 2024 to include a more detailed reference to face validity. Added reference to Lindt 27th August 2024.
       
      Summary
      Just because something is not created via the scientific method, does not mean it can't be useful - implications about how we think about religious precepts.
      Serendipity (pot luck)
      I have previously noted how, in some fields of human endeavour, the scientific approach is held to be the ideal. In reality however human scientific and technological discoveries have often been the result of luck and even mistakes.
      https://www.bbc.co.uk/news/articles/cn47zg3xgxxo
      Social science 'theories'
      There is a corollary in the field of the social sciences which also emphasise the value of the scientific approach to generate knowledge. In this domain the anomalies are various frameworks and models that are widely taught and even used, but which have no basis in rigorous scientific research.
      The famous work by Abraham Maslow on motivation and his resulting 'hierarchy of needs' is very widely studied and used. He posits that human motivation at the fundamental level is driven by physiological needs, and once these are satisfied (he did qualify this in later works) people try and address safety needs and then, social needs and self-esteem and finally self-actualisation. 
      But Maslow did not come up with this through any research that would hold up to scientific scrutiny.
      Does the lack of a scientific approach invalidate a model or framework?
      Yet the Maslow hierarchy is productively used by professionals in a variety of industries, managers, MBA students and others in universities. For example, people use it to understand why consumers buy certain products.
      The same issue applies to Bloom's taxonomy in the field of learning and also Elmo's buying funnel in the area of marketing. The three laws of robotics have their basis in science fiction and in the area of web searching there is no scientific basis for the information-navigational-transactional categories that are used.
      Face validity
      The implication from this is that while ideas and knowledge may ideally be the result of the scientific approach i.e. hypothesising and then testing, there are many instances where this is not the case. In the area of the social sciences and management the value of some types of knowledge seems to rest on their 'face validity', do they make sense to practitioners? Can those individuals make better sense of their external environment as a result of using these tools and if they can, that is good enough?
      I should point out at this stage that the term face validity has a specific meaning in the realm of research methods. It refers to whether for example, ordinary users of health services believe that the questionnaire items used to measure a specific condition make sense to them. The following paper provides an illustration of the concept with a worked example of how a measure used to assess Recovering Quality of Life was developed following input from lay patients.
       https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5997715/
      Implications for religion
      The same principle could surely apply to various aspects of religion. There may be no scientific proof underpinning various religious ideas and injunctions, but if they have face validity, if they help the individual make sense of their external environment, manage it and live what they consider a better life, surely that is good enough?
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