The main rites that are characteristic of the most common world religions.

The main rites in Islam

Rites of believers in Islam.

Reading the Quran

Reading the Quran. In the liturgical ritual, the reading of the Qur'an is given great attention. The presence of the Koran in the house, regardless of whether in this house they know how to read it or not (very few Muslims can read the Koran), is considered highly commendable and is understood as keeping a sacred relic. Among Muslims, an oath on the Koran is common. In Muslim countries, all significant public events, holidays, celebrations are opened by reading the Koran on radio and television. The Qur'an is also read before the start of the daily radio broadcasts.

Namaz

Namaz (prayer). A Muslim is required to pray (pray) five times a day - this is one of the main duties of believers in Islam. The first - the morning prayer at dawn (salat assubh) is performed in the time interval from dawn to sunrise and consists of two so-called rak-ats, i.e. worship, prostrate; the second - midday (salat asazuhr) - from four rak-ats; the third - in the afternoon before sunset (salat al-asr), called the evening prayer, - from four rak-ats; the fourth - at sunset (salat al-maghrib) and the fifth - at the beginning of the night (salat al-isha consist of three cancers. In addition to these obligatory prayers, the most faithful and zealous Muslims also perform additional prayers with a certain number of back bends and touches forehead of the floor, and in the month of Ramadan introduced special prayer- tarauih-na-maz, performed after the day of fasting. Prayer can be performed anywhere, but it must be preceded by ritual ablution. The best place for prayer - a mosque, the imam leads the prayer there. The noon prayer on Friday must be performed in the mosque.

Circumcision of the foreskin

Circumcision of the foreskin. Refers to the number of rituals prescribed by the Sunnah - Muslim sacred tradition. It is done in infancy. There is a widespread belief among Muslims, which has become traditional, that circumcision is beneficial and even necessary for men. Some consider it a hygienic procedure.

Alms

Alms. The ritual of giving alms (to the poor, in favor of the mosque) is carried out in accordance with the instructions of the Koran: "You will not achieve piety until you make donations from what you love." Muslims believe that charity frees from sin and contributes to the achievement of heavenly bliss. Hajj (pilgrimage). Pilgrimage to Mecca and Medina (the places where the activities of Muhammad took place) is not an indispensable obligation, but every adult Muslim should strive to perform the Hajj at least once in his life. The holiness and goodness of Hajj are boundless. It is allowed to send instead of yourself and other persons. Those who have made a pilgrimage enjoy special honor and respect in Muslim society, often wear special clothes, such as a green turban.

Major rites in Judaism

Religious rites of the Jews.

Prayer

Prayer. It is the most common rite in Judaism. In the view of believing Jews, the prayer word and hymn reach heaven and influence the decision of the celestials. During morning prayer(except Saturdays and holidays) the believer is ordered to put on the forehead and left hand tefillin (phylacteries) - two small cube-shaped leather boxes with straps. The boxes contain quotes from the Torah written on parchment. The believer is also obliged to pray “becibur” three times a day, i.e. to perform worship in the presence of a prayer ten, a minyan (community quorum) and, in addition, any action (eating, exercising natural needs, etc.) should be accompanied by a doxology addressed to Yahweh. The believer is ordered to thank the Almighty every day for the fact that God did not create him as a pagan, a woman and an Amkhaar.

Mezuzah and tzitzit

Mezuzah and tzitzit. Judaism requires the believer to hang a mezuzah and wear tzitzit without fail. Mezuzah - a piece of parchment on which verses from Deuteronomy are written; the rolled scroll is placed in a wooden or metal case and attached to the door frame. Tzitzit - brushes made of woolen threads attached to the edges of the arbakanfot, i.e. to a quadrangular piece of cloth worn by religious Jews under outerwear.

Kapores

Kapores. Magic rite Kapores is performed on the night before the Day of Judgment and consists in the fact that a man twirls a rooster three times over his head (a woman - a chicken), saying a special prayer three times. Then the bird is slaughtered and the meat is eaten on the night of the end of the day of judgment.

Lulav

Lulav. The ancient ritual of Lulav is performed during prayer during the days of the autumn Jewish feast of tabernacles (Sukkot). The worshiper should hold a lulav in one hand, consisting of a palm branch tied with three myrtle and two willow branches, and in the other an esrog, a special kind of lemon, and shake the air with them, which allegedly serves as a magical means to call wind and rain Tashlich. On the day of the Jewish New Year (rosh hashanah), believers gather by the river, read passages from the Old Testament book of Micah and sing religious hymns. While reading prayers, believers shake out their pockets and throw crumbs of bread into the water, believing that in this way they are freed from sins. Kosher n clubs. According to Jewish doctrine, poverty is divided into permitted (kosher) and unlawful (tref). You can eat the meat of ruminants, poultry, slaughtered according to the rules of she-hita (ritual slaughter). It is forbidden to eat meat and dairy food at the same time. Pork is a taboo food.

Circumcision

Circumcision. The performance of this rite in Judaism is given special meaning: the fulfillment of this great covenant of Yahweh is considered a guarantee of the religious exclusivity of the Jewish people. Ablution. The believer is prescribed on the eve of Saturday and other religious holidays to take a bath in a mikveh - a specially equipped pool with rain or spring water, preceding each prayer with the washing of hands.

Basic rites in Christianity

Christian sacraments

Sacraments in Christianity are called cult actions, with the help of which "under a visible image, the invisible grace of God is communicated to believers." Orthodoxy and Catholicism recognize all seven sacraments; Lutherans - baptism and communion; Anglican Church - baptism, communion, marriage.

Baptism

Baptism is a sacrament that symbolizes the acceptance of a person into the bosom of Christian Church. The ritual of baptism consists either in immersing newborns in a font (in Orthodoxy), or in sprinkling them with water (in Catholicism). IN Protestant churches As a rule, already adults are baptized.

Chrismation

Confirmation is a sacrament closely related to baptism. Its purpose is to endow man with divine grace. The ritual of anointing consists in anointing the forehead, eyes, ears and other parts of the face and body of the believer with aromatic oil - the world.

communion

Communion (Eucharist) is a sacrament in which believers are treated with bread and wine, symbolizing the "body and blood" of Christ. "Communion of the Mysteries of Christ" is called upon to spiritually change a person.

Repentance

Repentance (confession) - the disclosure by the believer of his sins to the priest (the confessor must sincerely repent of these sins) and receiving from him "absolution of sins" in the name of Khripa. At the same time, the Church guarantees the secrecy of confession.

Priesthood

The priesthood is the sacrament through which the elevation to the rank of clergyman takes place.

Marriage

Marriage is a sacrament that takes place at the conclusion of a church (Castle. Grace unites spouses in the image of the union of Christ with the Church.

Unction

Unction (unction) - a sacrament performed over the sick and consisting in the utterance of certain prayers, which are accompanied by the anointing of the forehead, cheeks, lips, chest and hands with consecrated oil. A person needs faith and repentance. Under this condition, sins are forgiven him.

Major rites in Hinduism

Hinduism has a significant impact on the life of modern India. Through a complex system of religious ritual, rituals, behavioral and household prescriptions, traditional food prohibitions, it permeates the entire life of an orthodox Hindu. Religion and related rituals are still active factors that have a profound impact on the thinking, behavior and value orientations of the majority of the Hindu population of the country, despite the gradually developing process of erosion of religion caused by changes in the economic and social structure of modern India.

A set of rules of conduct that are obligatory for every Hindu is contained in ancient Indian treatises - dharma-shastras.

No orthodox Hindu can neglect to perform the most important rites prescribed by the laws of his caste. It should be noted that dharma, i.e. the rituals and ritual complex of the upper and middle castes differs in many respects from the dharma of the lower castes (Shudras) and the untouchables (Harijans), since the latter retained more features of the tribal cults of the pre-Aryan era. Rituals also vary in different parts of the country. With the right life path members of the higher "varnas" (castes) had to go through four stages: 1) in adolescence and youth, learn and observe chastity (brahmacharya); 2) get married and lead a socially useful life (grihastashram); 3) after the appearance of grandchildren, settle in the forest for spiritual purification and curbing passions (vanaprastha); 4) renounce worldly fuss and lead the life of a wandering ascetic for the salvation of the soul (sannyas). The fourth stage was prescribed mainly for the Brahmins.

Puja

The most common type of religious ceremony is puja or worship. In almost every Hindu home there are sacred images or statues of beloved gods, in front of which prayers are read, hymns are sung and offerings are made. In poor dwellings, the puja takes place modestly. The mother of the family reads prayers at dawn and rings the bell in front of the colorful market pictures of the gods hung in the corner of her room. In the homes of rich people, puja is performed with offerings of delicious dishes and flowers, burning incense sticks in a special room that serves as a family temple, where the sacred fire never goes out. In such houses special occasions the family priest, purohita, is invited to the puja. Religious services of this kind are most common among the followers of the bhakti cult.

The main modern temple rite, as well as home, is the puja, which replaced the Vedic-Brahmin yajna. They try to do it correctly, that is, in compliance with all the subtleties prescribed by special texts. There are many such texts: agamas, which describe and explain the temple ritual; short reference books of temple rites, something like breviaries; reference books on astrology indicating the exact dates for rituals; collections of magical formulas and spells. The most important source of knowledge of the ritual was and remains the oral tradition.

The temple puja usually starts in the early morning. The priest carefully prepares for it, cleanses himself with ritual bathing and prayer. Then he turns to the local deity - the guardian of the city or village, in whose magical jurisdiction is the temple, and asks him for permission to enter this temple. Having opened the doors of the temple, "God's house", the priest enters the god's bedroom and wakes him up, singing laudatory hymns. In the old days, musicians and temple dancers were used to awaken the gods. Wishing to attract the attention of the deity, they beat the gong, blow the shells, ring the bell. The central role in the ritual belongs to the procedure called abhishek - sprinkling. A statue or other image of a deity is poured with water or milk, smeared with ghee or sandalwood paste, sprinkled with gold coins or precious stones. The purpose of such a rite is either to express infinite and selfless devotion to the deity, or to receive mercy from him.

Tilak

Followers of various Hindu cults often show their affiliation with them through colored signs on the forehead, and sometimes on the body. For example, Shaivites draw three white horizontal stripes on their foreheads, Vaishnavas - a white Latin V, dissected by a vertical red line.

Upanayana

An ancient Indian rite performed on a boy from the Brahmin caste in the eighth year from conception or from birth, on a boy from the Kshatriya caste on the 11th and on a boy from the Vaishya caste on the 12th. The deadline for initiation was the 16th, 22nd and 24th years. The performance of the Upanayana rite was obligatory for all Aryans (three higher castes). The uninitiated was absent, and all communication with him was forbidden. The rite of Upanayana was recognized as a second, spiritual birth and was accompanied by the naming of the initiate a new name. It marked the entry of the boy into the first of the four stages of life, obligatory for every Aryan - the stage of the Brahmin disciple (brahmacharin). Only after passing this stage, the Aryan could establish his own household by entering into marriage.

The Brahmins invited to perform the ceremony, among whom was the future teacher of the boy, performed the sacrifice; the boy was dressed in new clothes, girded with a special belt woven from three threads of sacred grass (for a kshatriya - from a bowstring, for a vaishya - from sheep's wool) and gave him a staff that he had to constantly wear.

The future teacher of the boy, entrusting him to various deities, gives him a brief instruction: "You are a brahmacharin: drink water, do work (sacred), do not sleep during the day, refrain from verbosity, put wood on the fire." After that, the student put wood on the fire and went to collect alms for himself and his teacher. After a three-day fast, and sometimes on the same day, the first lesson was taught to the student. Having crouched on the teacher's knees, the student asked to teach him the sacred stanza of savitri (a verse in honor of the god Savitar). Teacher and student sat opposite each other, near the fire; the first recited first in parts, then the whole sacred stanza, and the boy repeated after him. Remains of the Upanayana rite, detailed description which we find in the ancient Indian rules of home ritual (grihya-sutras), have been preserved in India in places to this day.

Shraddha

For Shraddha, there are established canons: 4 panditas participate in its conduct. One of them conducts Puja for the rest of the Pandits, who are the personification of various Natural forces. Before the Ceremony, three Pandits observe a fast all day on the eve and on the day of the Ceremony, before the start they take a bath, put on new clothes. They are the personification of three different Divine powers. The first Pandit personifies Pitra - our ancestors: grandfathers, great-grandfathers, grandmothers and great-grandmothers. During Shraddha, he sits facing south, because the south is the direction of Yama - the God of death, the spirit of the deceased ancestors comes from this direction. The second Pandit personifies Vishva Devas - they are considered the bodyguards of the departed souls. Vishwa Devas is always accompanied by the departed souls of Pitra to guard them. For Vishva Devas, an offering should also be made. The third Pandit is the personification of Vishnu, he is the main deity during Shraddha. Then these energies are revived by uttering Mantras, performing certain rituals.

Then comes the meal. During the feast, the Pandits are offered two or three varieties of sweets, and several other dishes cooked in oil, two or three varieties of vegetables, as well as rice and other dishes. After the feast, the Pandits are offered new clothes. After that, the chief Pandit prepares Pinda.

For cooking, rice, yogurt, and special black seeds are used, which personify the energy of Saturn. Balls are made from all this, 3-6 pieces. It is believed that such food, the preparation of which is accompanied by the singing of Mantras, is filled with strength and energy. After that, it is offered to the souls of the ancestors.

Usually, it is the responsibility of the eldest family member to perform the Shraddha Ceremony, but any family member can also perform this ceremony. After the ceremony, the rice balls are left to feed the crows, placing them in such a way that no other animals can reach them. Ravens are believed to represent the souls of the dead.

This is an ancient tradition that has been observed for thousands of years. All these ceremonies are described in the Vedas. Another type of ceremony is Pitru Puja. Two Pandits are invited to conduct this type of ceremony. During the ceremony, the chief Pandit recites Mantras, conducts rituals, and then offers clothing and foodstuffs such as rice, dal, vegetables, salt, etc. Pandits are offered uncooked food because they can only eat food that they cook themselves or that their family members cook.

During this ceremony, the one who conducts it should remember the ancestors, wish them all the best, say that an offering is made to them, and in return he will receive the blessing of his ancestors. If the person conducting the ceremony clearly knows the names of all his ancestors in three generations, then Sraddha is performed. Six balls of rice are prepared for them, for their father, grandfather, great-grandfather, mother, grandmother and great-grandmother. If he does not know exactly the names of his ancestors, then Pitru Puja is performed.

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Other forces of nature are also spirits. Not all nature is deified among the Shoshone, but certain natural phenomena, such as mountains and lakes, are associated with specific spirits. Mother Earth is one of the most important spirits to whom offerings are made during the "dance of the sun" and other religious rites. As we shall see later, the erection of a dwelling during the “dance of the sun” ceremony symbolizes the re-creation of the world, the macrocosm.

The dwelling places of the spirits are sacred, and some of them are so inhabited by evil spirits that it is dangerous for a person to visit them: sacred or dangerous places are approached with precautions, or they are completely avoided. Some of them are especially sacred or dangerous, but as a rule, the nomadic tradition of the Shoshone suggests that such places are found throughout the territory; do not have a sacred character home or permanent residence of the Indians, such as a village. Supernatural beings can appear at any time and in any place, and a person should always be ready to recognize them and show them a sign of respect. In any case, Shoshone must live in harmony with these spirits, respecting them and addressing them in their prayers and spells, honoring sacred places and avoiding dangerous ones.

Rice. 3.Shoshone Religious Path

There are special rules, such as not saying the real name of the Teton Peaks or pointing fingers at them. Veneration of spirits and sacred places brings good luck in life; neglect of them brings misfortune.

These spirits and sacred sites are important, but the core of the Shoshone religion is the concept of fluff, or the supernatural spirit power of a patron, which an Indian can obtain through a vision-seeking ritual or in a dream. As has been repeatedly emphasized, the flexibility of the Shoshone religion stems largely from the emphasis on adapting rituals and beliefs to new revelations received from communicating with spirits in visions or dreams. In the old days, every man had to perform a ritual of seeking communion with a patron spirit, subjecting himself to long and difficult trials; later, natural dreams came to the fore as a means of obtaining supernatural power. Shoshone religious leaders are "wielders of power" - they are healers, visionaries and shamans who received their supernatural abilities, usually after an ordeal in a vision-seeking ritual or in a "dance of the sun." These religious figures have the ability to heal people, take the lead in important ritual ceremonies such as the "dance of the sun", and consecrate the start of the hunt. The essence of the Shoshone religion is to honor and respect spirits and sacred sites while seeking supernatural power in visions and dreams. It should be noted that although these quests are individual in nature, the resulting power usually works to the benefit of the entire community, as seen in the collective blessing in the "dance of the sun" or the help of the witch doctor "antelope" in a joint hunt.

As we have already mentioned, American Indian religions present a sharp contrast to the religions of the world because they are not based on the precepts of a particular founder and are not organized according to written traditions and theological dogmas. American religions are built on oral traditions and openness to new revelations and visions. Shoshone tradition is good example this trend towards greater flexibility and mobility of religious life. However, the fact that the Shoshone religion has no specific founder or written doctrine or creed should not lead us to conclude that the religion is incoherent or incoherent. The Shoshone religion, like other American Indian religions, has a logical system that is strictly laid down in a specific structure of beliefs and practices.

The religious structure of the Shoshone can be illustrated in Fig. 3. At its upper point are the highest world forces headed by Tam Alo. Below Tam Apo are various spirits and specific forces, as well as the supernatural power (fluff) itself; even lower - people and their lives. The center of the diagram is the concentration of all divine forces, on the left is their decrease, and on the right is their increase. To the left of center, starting at the top, we find the coyote (mythic hero) and hostile spirits, as well as conditions such as ritual impurity that lead to lack or loss of strength and hunting failures, disease, or punishment. To the right of center we find good spirits and guardian spirits, as well as rituals such as the "dance of the sun" and means, such as dreams and visions, to achieve general or individual supernatural power (and the opportunity to become a successful hunter or medicine man) . Generally speaking, the scheme is based on the two main focuses of the Shoshone world of maximizing divine power and minimizing diminution. This diagram will become clearer if it is illustrated with a concrete example of Shoshone religious life, as will be done in the next chapter; the structure of the Shoshone religion can also be interpreted as a general way of life.

The Shoshone worldview is based on the notion that people live in this world and must carefully use it, fulfilling their roles as husband and wife and members of the tribe. The success of their life depends on the relationship to the supreme being (Tam Apo, “Our Father”), blessings with spirits and refraining from ritual impurity. The highest figure in the Shoshone picture of the world is the supreme being, Tam Apo, who rules the world and renews it every year. At the center of this picture lies fluff, or strength. Many spirits of the atmosphere and nature have this power, but they are less powerful than the supreme being. Some of these spirits, such as water spirits, are hostile and dangerous, while others may be patronizing. Patron deities are useful because they can bestow supernatural power directly on a person.

The nature of a person's life depends on how he relates to various forces peace. If people have correctly built their communication with the supreme being and other forces of the Universe, then their well-being is more stable; rituals such as the "dance of the sun" and general ritual purity enable individuals, society and the world to get in touch with these forces and experience rejuvenation or renewal of the essence. Individuals may be gifted with supernatural power in dreams or through vision quests (gaining the power of down). People who have received such power are called healers (pukhagans). They become successful hunters and healers.

On the other hand, the connection of people with various spirits and forces of the world can be negative due to incorrect behavior and violation of the norms of the tribe. In other words, non-participation in the “dance of the sun” ritual and other ceremonies means that a person loses the opportunity to strengthen health, well-being and personal strength. If a person tries to make contact with unclean spirits (especially in connection with menstruation or death), he can be punished by them. . Some spirits, such as water spirits, are often malevolent and should be avoided because they can cause harm. When the spirits of the atmosphere and nature do not meet a respectful attitude towards themselves, they can attack a person. Some places are especially sacred or dangerous and should be approached with reverence or avoided because they may pose a threat to a person's well-being and life. All these examples of negative behavior, expressed either by refusing to participate in the ritual, or by committing unseemly acts, lead to a weakening or loss of strength. Among the Shoshone, it means being a bad hunter, a sick or otherwise deficient person.

Dynamics of the Shoshone Religion: Rituals for Changing Man, "Dance of the Sun", Healing

many ideas and concepts of the supernatural are not simply philosophical categories for the Shoshone - thinking tools for explaining the world around them, although they, of course, pay tribute to this intellectual tradition. These ideas are “lived through,” passed through them in everyday experience, “created by dance,” as the great European scientist R. R. Marett put it at the beginning of this century. The concepts of the supernatural are associated with everyday life rituals and observations.

Here, however, one must be careful not to jump to conclusions. Beliefs are transformed into ritual life, but myths are not. We have seen how mythology diverges from religious beliefs and faith, sometimes even contradicts them. Mythology represents an older worldview and thus does not reflect, with a few exceptions, everyday religious reality. For example, the ritual of the "dance of the sun" is based on a legend - a meeting of the supernatural with mere mortals in historical times, as it is described. However, there is no myth or narrative of divine decisions in distant mythical times. The Dance of the Sun is a creation of Prairie religion and has nothing to do with the mythology created when the Shoshone were part of the Great Basin culture.

In this regard, we should note that the Shoshone have relatively few rituals compared to, say, the Zuni. As Indian hunters, they concentrated on the rituals of human transformation, healing, and thanksgiving. The original ritual of thanksgiving has been transformed into the "dance of the sun" of the Prairie Indians, which, in fact, is a ceremony of the same direction, but only more complicated.

We may wonder what has become of the animalistic ritualism so characteristic of the hunting tribes of the north of the continent. The answer is that it still exists among the Shoshone, but in a rudimentary state. Mythology gives numerous examples of the resurrection of dead animals from the bones preserved and folded in an orderly manner; sometimes it is required that the bones be thrown into the water. There is also a legend about a medicine man with supernatural powers, derived from a buffalo, who built a circle of buffalo skulls on the ground, sang a song to them, and asked them to rise. Then the bison resurrected, and there were ten times more of them than before.

This myth actually reflects what happened to animalistic ritualism: it was modified to fit the dominant religious structure, the visionary complex. The visionary, the sorcerer, the pukhagan assumed the role previously played by the "master-patron" of the species, and put into action a mysterious mechanism, which we sometimes call magic. The visionary complex, that is, communication with spirits through visions and dreams, has developed so strongly that it has practically supplanted ritualism with animals and belief in supernatural patrons of animal species. Even the cult of the bear fell into oblivion. Only stories remained about the mysterious abilities of the bear, its strong fluff, which can turn a person with supernatural power received from the bear into this beast itself, and the healer power bestowed by him.

The rituals preserved in the Shoshone religion are very simple, with the exception of the "dance of the sun", which, of course, is not of Shoshone origin (although the Shoshone themselves claim the opposite). This ritual reflects the rich ritualism of the Prairie Indians, albeit modified to suit Shoshone tastes.

Rituals of human change: puberty, birth and death

The rituals of man's transformation - rites that mark critical milestones in his development - were called by Arnold van Gennep rites of passage. According to Gennep, the main phases of every rite of passage are first separation, then transition, then inclusion or incorporation, and these phases mark the individual's transition from one state of existence (or rank or prestige) to another. Thus, the Shoshone Wind River puberty, the birth of a child and death are accompanied by rites of passage. Sickness rituals may be mentioned in this context, but they deserve attention primarily in connection with medicine men, so we will omit them here.

The puberty rites for girls and boys differ or differed, but both types were intended to prepare them for the transition to adulthood with its trials and responsibilities. Boys do not engage in vision-seeking (as is the case in Native American cultures of north and east North America), but participate in the "dance of the sun", usually on their own initiative. Today, however, the motives for their participation have been largely social character: Show other boys your strength and endurance and of course impress the girls. In a sense, their participation in the "dance of the sun" replaces the ritual of seeking a vision - a sign of coming of age.

For girls, puberty officially began with the onset of menstruation,18 which was regarded as a state of impurity, very dangerous for men. The menstruating girl is placed in a wigwam made of branches or (in later times) in a wooden shed, located at a distance of a stone's throw from the village. She abstains from eating meat, but can eat roots and drink water. A few days later, the girl reappears in the village, dressed in new clothes and painted. One Indian complained to me that this custom is now not strictly observed, and as a result, people do not experience pure visions and dreams and do not receive spiritual strength.

Bring it into line with the Constitution of the Russian Federation. The Ministry of Justice of the Russian Federation specified the places where religious ceremonies can be held. The department has prepared a draft of the relevant law. The document establishes what actions are related to religious rites and where they can take place without the consent of the authorities.

The bill provides for amendments to Article 16 of the Federal Law of September 26, 1997 No. 125-FZ. In accordance with the amendments, paragraph 1 is proposed to be worded as follows:

Religious organizations have the right to establish and maintain religious buildings and structures, other places and objects specially designed for worship, prayer and religious meetings, as well as other religious rites and ceremonies, religious veneration (pilgrimage).

Public religious rites and ceremonies include open religious rites and ceremonies accessible to everyone, including divine services, prayer and religious meetings.

In addition, paragraph 2 details where ceremonies can be held:

Divine services, other religious rites and ceremonies, including public ones, are performed without hindrance:

• in religious and other buildings (premises) for religious purposes, owned by religious organizations on the basis of ownership or provided to them on other property rights, as well as on land plots related to them;
• in other buildings (premises) owned by religious organizations by the right of ownership or provided to them by another property right;
• on land plots owned by religious organizations by the right of ownership or provided to them by other property rights;
• in places of pilgrimage;
• on the territory of organizations created by religious organizations;
• in cemeteries and crematoria;
• in living quarters

At the same time, the bill clarifies that public religious rites and ceremonies in other places are held only in agreement with the executive authorities of the subjects of the Russian Federation or with local self-government bodies.

Amendments to the law "On Freedom of Conscience and Religious Associations" are made in accordance with the decision of the Constitutional Court. The court recognized the provisions of the document as inconsistent with the Basic Law. The complaint came from the Commissioner for Human Rights in the Russian Federation.

Recall that in order for the bill to become law, it must be approved by the Federal Assembly and signed by the President of the Russian Federation, after which the document must be officially published. federal laws come into force ten days after the official publication, unless the laws themselves establish a different procedure for their entry into force.

Religion not only gives a person hope for help higher powers, to the afterlife and serves as one of the forms of social consciousness. Religion creates certain moral foundations of society, defines the boundaries of good and evil, teaches morality and respect for others. In addition, each type of religion imposes certain obligations on its followers, requires the observance of the canons, the performance of rituals, and rituals corresponding to a particular event in a person's life.

Types of religions and their characteristic rituals, ceremonies and customs

The oldest of all forms of religion is Judaism, which originated in ancient Palestine. Judaism is characterized by strict observance of customs, it is impossible to violate prohibitions in any case, upon reaching a certain age, all boys must be circumcised. One of the main prohibitions concerns food - Jews are strictly forbidden to eat meat products kosher origin, that is, the meat of animals whose limbs end in a cloven hoof. The wedding rituals of the Jews are extraordinarily beautiful, and the funeral rites touch the soul even of those who have no idea about this type of religion.

But Islam is considered the youngest world religion, the date of its first mention in historical annals is the 7th century AD. Adherents of Islam sacredly revere the Prophet Muhammad, daily perform the so-called prayer, that is, they say a prayer five times a day, and consider it their duty to help the poor. The peculiarities of this religion are that a man can have several wives at the same time, and even of a different faith, but an Islamic woman is obliged to marry only. True admirers of Islam never drink alcohol, once a year they observe the strictest fast, the so-called Ramadan, and make the Hajj - a pilgrimage to Mecca.

Christianity is the religion most people adhere to. The Christian faith is divided into Catholic and Orthodox, and each of them has its own customs and rituals, some of them are similar, and some are completely opposite. Against the backdrop of these disagreements, wars arose more than once, during which brother killed brother, and son killed father. But both directions are characterized by the observance of such rites as the rite of baptism, communion, weddings, regular repentance for their sins. All rituals are performed by clergymen and are necessarily fixed by ablution or irrigation with holy water.

The most unusual religious rituals

But on the peculiarities of conducting ritual rites great importance they also impose customs characteristic of a particular ethnic group or nationality.

For example, in one of the Indian states, Islamists throw newborns from a pretty temple onto a rag cloth stretched below and firmly believe that this is a child's health.

In Scotland, the Catholic bride on the night before the wedding is always rotten eggs, molasses and flour - this ritual is the key to the happiness and well-being of the future family.

In some peoples of the Christian faith, it is still customary to use real blood during communion, and in some African peoples, a woman, according to religious custom, for each year family life receives a metal ring around his neck. But in the case of her betrayal of her husband, all the rings are removed, and the woman's neck simply breaks.

The role of national-religious rites and their ordering in the formation of the religious consciousness of Tajiks

islam tajikistan religion

Today, Islam in Tajikistan is a complex and diverse phenomenon, which includes the most diverse and sometimes contradictory concepts, teachings and practices. It is recognized as an integral part of our national culture. Islam is not only a religion, but also a culture and way of life. Within the framework of Islamic civilization, one of the advanced systems of spiritual, moral, political and legal values ​​has developed. It can be said with confidence that a huge intellectual potential has been accumulated and a rich ideological heritage has been formed. The role of Islam as one of the developed monotheistic religions and as an advanced form of culture in the spiritual progress of mankind, in the history of world civilization, no one can dispute.

In order for the positive moral and intellectual achievements of Islamic civilization to become an integral part of the national culture and make a creative contribution to spiritual renewal without reforming religious thinking due to the fact that it remains and, apparently, will remain the main and mass consciousness of the Tajik population in the next few decades, the formation of a religious consciousness seems impossible. At the same time streamlining and settling religious and folk traditions and rituals is an important step in the reform of religious consciousness. One of the main reasons for the disorganization and excessive wastefulness of our religious and folk rituals and ceremonies is the low level of religious education of the population and the persistence of superstitious layers in its mind. The level of religious enlightenment is of great importance in the formation of national and religious traditions and the way of life of the people of the republic. It is necessary to modernize religious thinking as a necessary step towards optimizing the religious factor, which largely depends on the improvement of the religious educational system.

One of the most important forms of social consciousness for every nation and society are customs, rituals, traditions and rituals. The Tajik people, depending on historical conditions and their socio-economic status, already in very ancient times created positive and instructive rituals and customs that developed and improved over the millennia and today have become part of their national culture.

Religious traditions have long been perceived as an integral part of national culture, national customs and are observed precisely as a tradition, even by those who do not consider themselves believers; at the same time, believers identify national traditions with religious rites that permeate the entire everyday life of people. And the religious traditions themselves have absorbed many folk rituals and traditions that originated in the pre-Islamic period in the history of the people. Folk and national traditions and customs, mixed with religious values, acquire sacredness and legitimacy. Thus, they act as a regulator in the process of the whole life of people, as an unwritten moral law and a way of transferring social experience and traditions to subsequent generations.

The traditions, customs and rituals of our people were formed and improved mainly within the framework of two historical civilizations - Aryan and Islamic. A significant part of these traditions, customs, rituals, holidays and rituals observed by our people today are the product of the Islamic period. Their formation, formation and transformation are connected with social functions the religions she carries out in society.

Regulatory-ceremonial and related communicative functions of religion still remain in modern Tajik society. Although the meaning of religion as a complex of ideas, beliefs, moral norms, forms of behavior, legal and social institutions is much broader than theological concepts and the sum of rituals. The fact is that any religion includes in its composition significant elements of traditional culture and established everyday (civil) rituals, interacts with them, while subjecting them to a certain transformation in accordance with their worldview doctrines. And when we talk about the regulatory and ritual function of religion in our society, we mean not only the cult side of religion, but also the civic side of the life of the people, which is inseparable from religion. Rites in religion, as an important component of a religious cult, perform not only a purely religious function (that is, worship of God), but, having integrated with civil rites, they also carry important social, moral and consolidating functions.

Islam (more precisely, the so-called folk Islam) among the Muslims of Central Asia and especially Tajikistan in the Soviet and post-Soviet periods had and still has more of a ceremonial and ritual character than an ideological one. This character of Islam is limited precisely to the framework of civil-religious rites, such as marriage, circumcision, funerals and after-burial rites.

If we classify the traditional so-called Islamic rites, they can be divided into at least three groups:

• 1) rituals of worship (worship), such as prayer (prayer or salot); fasting (ruza, savm) in the months of Ramadan, Rajab and in other cases; pilgrimages; sacrifices; various kinds of praises and requests from God (du "oh, dhikr, munojot), etc .;
• 2) religious and civil rites, such as circumcision (khatna), marriage (nikokh), funeral service (janoz), funeral alms (iskot, khairot), commemoration (thin);
• 3) ceremonies of a magical-healing nature, such as the forty-time reading of the sura “Ya-Sin” of the Koran (chilyosin), the manufacture of talismans (tumors, bozubands), the blessing of water (tashtob), etc.
• 4. The so-called women's rituals - mushkulkusho, bibiseshanbe, mavlud, etc. (Where an official ideology or religion does not adequately respond to the needs of women, does not incorporate (does not include) them as full members in its ritual activities, and also does not provide good role models for them, women, in one way or another, create their own system religious beliefs and rituals. This system, intertwined with culture in a complex way, plays a large, if not leading, role in the spiritual life of women).

All these rituals belong to the sphere of society's life, and not a single member of society, even if he is not a believer, can not observe a number of generally accepted national-religious traditions. This is especially true of funeral and post-funeral rites.

It should be noted that honoring the memory of ancestors, one of the oldest rituals among believers, has not ceased to be a necessary basis for religiosity and an important element of religious ideas to this day. The religious elements of the funeral rite have always been respected, even under severe persecution by the communist regime under the Soviet Union, and even against communists, regardless of his or her beliefs during life.

The funeral rite also combines other socio-emotional functions of religion. These are compensatory, ideological, regulatory, integrative and moral-psychological functions. During the funeral ceremony, a person who has lost his loved ones and relatives has a very heightened sensitive-emotional state, depression with grief and is ready to comply with all the necessary traditional prescriptions so as not to offend the spirit and memory of the deceased and, moreover, not become a target of ridicule and censure of others and neighbors .

On the other hand, the wide participation of people: relatives, relatives, friends, relatives, acquaintances, colleagues, in such a separable form of religion. in itself testifies to its integrative function. It is, as it were, an indicator of the cultural and religious community and social cohesion of society. After the collapse Soviet Union and during civil war cultural and religious communities turned out to be more viable and left a deep and lasting imprint on various sides public life. This helped us to maintain a collectivist consciousness.

These rites themselves spontaneously serve in the reproduction of religion. All ceremonies and rituals (from funerals to commemoration and anniversaries, marriage, etc.) are held with the participation of a clergyman and their active instruction and propaganda of the foundations of religion. These rituals are of exceptional importance in the reproduction and preservation of a high level of religiosity among the population of the country.

The functions of religion were preserved even under the communist regime and, of course, are becoming more open and active in modern realities. The observance of such obligatory provisions of religion as daily prayer five times a day, fasting in the month of Ramadan, pilgrimage and others, is becoming more widespread every year. Although, in comparison with other Muslim countries, the performance of the fivefold prayer is not of a mass nature, but the observance of fasting in the month of Ramadan is becoming more and more widespread year after year, and this month is becoming a religiously rich time of the year. The number of worshipers, offerings and other religious rituals this month is much greater than at any other time of the year. The celebration of Ramadan - the completion of the fast - along with other Muslim holidays, such as the Azkha holiday, known among our people as Idi Kurbon, and among the Turkic-speaking peoples as Eid al-Adha, Mavludi Nabi - the birthday of the Prophet Muhammad, are also becoming more widespread.

The study of the influence of rites and rituals is of more scientific and practical importance due to the need to reform the religious thinking of the population and due to the fact that in current conditions In our society, one of the main areas of confrontation between Islamic conservatives and revivalists is precisely the problem of rituals and rituals.

Respect for a person, honoring the memory of ancestors and strengthening family ties should be the essence and basis of these rituals and traditions. After all, the logic and meaning of such ceremonies lies in the fact that relatives and friends are next to each other in moments of joy and fun, sadness and grief. This meaning simultaneously fulfills the purpose of such events. In this case, subject to a certain order of measure, these customs and rituals can in practice serve as a serious element in the spiritual education of the people and increase their education, and thus play an invaluable role in the cohesion of society and the development of the state. Although there are currents that oppose this kind of tradition and custom. That has different reasons.

But recently, unfortunately, due to the low level of religious education of the population, many national customs and rituals, including religious rituals that were supposed to be held in the family circle and among relatives, have turned into pompous and expensive events. Therefore, in our republic, the Law “On streamlining traditions, celebrations and rituals in the Republic of Tajikistan” dated May 26, 2007 was adopted.

Blind adherence to folk and religious traditions, customs and rituals and excessive wastefulness began to create serious obstacles to raising the standard of living of the population. To hold such ceremonies, people with limited financial means got into huge debts and then worked for many years to pay them back. This provision forced the country's leadership to take serious measures towards the regulation of these events and led to the adoption of the said law on streamlining folk and religious traditions and rituals. It should be emphasized that the state that was in the field of religious and folk ceremonies, especially in the conduct of funeral and post-funeral rituals, before the adoption of the law on their streamlining, worried not only the authorities, but also representatives of the clergy of the country.

There are numerous social and psychological barriers on the way to the settlement of these rites and rituals, the elimination of which requires a certain time. For example, the performance of these rites is regarded by most people as an indication that they are Muslims. In other words, as we have already noted, at present, belonging to Islam for our people is more of a ritual and everyday character, while religious and cult values ​​have faded into the background. Some people do not follow religious precepts, but no one considers them non-Muslims. However, non-compliance with the newly appeared customs and rituals that have spread in our society is considered a sign of estrangement from Islam, disrespect for the traditions of ancestors, and is even considered as non-Muslim behavior that does not comply with Sharia. But recent attempts and successes towards the regulation of folk and religious rites and traditions in our republic proves that their reform and regulation is possible, and this is a matter of time.

It should also be noted here that rituals and customs are sometimes designated by unofficial Islam in our country, the so-called unofficial Islam, or everyday Islam, represented by its representatives, also has a clearly defined Muslim identity: both the ministers and the audience of unofficial Islam consider themselves Muslims, and see nothing anti-religious in their practices.

The main audience of unofficial Islam is women, but men also make extensive use of the services and products of unofficial Islam, although they prefer to hide it.

The practice of biyotun, bibikhalifa, otun (female religious specialists) in the northern part of the country is widespread and very popular among women of various social, professional and educational levels. They perform many functions, namely, preaching, educational, psychological and others. She is the most expensive guest at almost all events life cycle and at events accompanying weddings, funerals, etc. She actually plays the role of an informal spiritual leader among the women of the community.

The system of religious beliefs, rituals and rituals developed by women is intertwined with culture and plays a leading role in the spiritual life of women in Tajikistan.

Thus, the system of religious beliefs, beliefs, and practices developed by Tajik women over the centuries is an integral part of Tajik culture, woven into its design and giving it special poetry, harmony, emotionality, and beauty.

Thus, analyzing the place of folk and religious rites and customs in the public life of our republic, we can come to the conclusion that they occupy an important place in the national culture and way of life of our people. Most of these rituals have changed over time and under the influence of various factors and, to a certain extent, have lost their original goals. The streamlining of religious and folk traditions and rituals is an important step in reforming the religious consciousness of the people.

In order to preserve the positive aspects of rituals and ceremonies and in the matter of their regulation, it is necessary to remember the decisive role religious education in the formation of religious consciousness. Improving the quality and raising the level of religious consciousness in Tajikistan is possible only through the modernization and improvement of religious education.

Traditions and customs, supported by the power of public opinion and enshrined in stereotypes of behavior, are present in the life of every generation, and they play a huge role in the emergence, formation and consolidation of not only religious but also ethnic identity. Each new generation finds already certain established traditions and customs. Being a concentrated expression of the experience of previous generations, they are easily assimilated, reproduced and fixed in the minds of people.

Thus, the above-mentioned trends in national-religious rites in the formation of the religious consciousness of Tajiks must be directed in such a way that they contribute to the formation of tolerance, the maintenance and development of the social and spiritual and moral health of various groups of young people. When developing a strategy for the formation of religious consciousness, it is important to understand the content of basic concepts that could become value bases. This phenomenon is due to the fact that values, in our case, national, are not only the result of spiritual production, but also the very essence of human awareness of the world, the basis of empathy, assistance, formed through certain guidelines and attitudes. At the same time, the nationally oriented value consciousness becomes a personal property of a person, which reflects the social requirements for the behavior of the individual. National values ​​and universal human values ​​of the national spirit are the inner core of the Tajik nation, its culture, it is directly formed in their bosom, and at the same time remains the bearer of these values. National - religious rites, remaining the core of values, form religious consciousness and their regulation in modern Tajikistan is of great social, political, cultural and economic importance.