This paper examines the relation between religious practices and the forming of moral dispositions in light of the Qur’an. Using Bourdieu’s concept of habitus, this paper explains the way religious practices mentioned in the Qur’an could form moral dispositions for Muslims. The question that this research aims to answer is whether being a Muslim has anything to do with how he is expected to behave in society. It also investigates how central the Qur’an is in Muslims’ lives. Moreover, it discusses how and why Muslims act and what guides their practices and actions. This paper aims to clarify the ethical, moral and spiritual consequences of embodying religious practices. For example, practices like prayer and charity may give Muslims moral direction and help them be good citizens.
{"title":"The Qur’an: An Oral Transmitted Tradition Forming Muslims Habitus","authors":"Lina Dweirj","doi":"10.3390/rel14121531","DOIUrl":"https://doi.org/10.3390/rel14121531","url":null,"abstract":"This paper examines the relation between religious practices and the forming of moral dispositions in light of the Qur’an. Using Bourdieu’s concept of habitus, this paper explains the way religious practices mentioned in the Qur’an could form moral dispositions for Muslims. The question that this research aims to answer is whether being a Muslim has anything to do with how he is expected to behave in society. It also investigates how central the Qur’an is in Muslims’ lives. Moreover, it discusses how and why Muslims act and what guides their practices and actions. This paper aims to clarify the ethical, moral and spiritual consequences of embodying religious practices. For example, practices like prayer and charity may give Muslims moral direction and help them be good citizens.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"20 9","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139010059","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article explores Hangzhou’s multifaceted role in shaping Chinese Buddhist culture and contributing to knowledge production. As a vital hub of Chinese material and intellectual culture, Hangzhou’s significant contributions to Buddhism are emphasized, shedding light on its key role in disseminating Buddhist teachings and preserving knowledge. The study delves into the rich history of Buddhist reference works, particularly leishu, showcasing how these compilations were pivotal in organizing and transmitting Buddhist wisdom. The article connects Hangzhou’s intellectual legacy to the broader context of Chinese Buddhism, emphasizing its crucial position in the development and dissemination of Buddhist doctrines. Additionally, it highlights ongoing academic efforts to compile an Encyclopedia of Hangzhou Buddhist Culture, underscoring Hangzhou’s continued importance in contemporary Buddhist scholarship.
{"title":"Unveiling Hangzhou’s Intellectual Legacy: Chinese Buddhist Reference Works and Knowledge Production in the Song and Beyond","authors":"James Matthew Baskind, Jinhui Wu","doi":"10.3390/rel14121526","DOIUrl":"https://doi.org/10.3390/rel14121526","url":null,"abstract":"This article explores Hangzhou’s multifaceted role in shaping Chinese Buddhist culture and contributing to knowledge production. As a vital hub of Chinese material and intellectual culture, Hangzhou’s significant contributions to Buddhism are emphasized, shedding light on its key role in disseminating Buddhist teachings and preserving knowledge. The study delves into the rich history of Buddhist reference works, particularly leishu, showcasing how these compilations were pivotal in organizing and transmitting Buddhist wisdom. The article connects Hangzhou’s intellectual legacy to the broader context of Chinese Buddhism, emphasizing its crucial position in the development and dissemination of Buddhist doctrines. Additionally, it highlights ongoing academic efforts to compile an Encyclopedia of Hangzhou Buddhist Culture, underscoring Hangzhou’s continued importance in contemporary Buddhist scholarship.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"8 12","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138980865","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ancient Chinese wedding ceremonies served as the solemn rituals for witnessing and establishing marriage, primarily aimed at forging kinship ties between two families and fulfilling the obligations of ancestral worship and lineage continuation. Within the Confucian tradition, the family and the state have always been interconnected, and ancient Chinese weddings, dating back to the Zhou dynasty, have maintained the fundamental order of both the family and society. This article primarily explores the influence of Confucianism on ancient Chinese wedding rituals and customs, as well as the historical evolution of wedding ceremonies throughout different dynasties. According to Confucian principles, the main procedures of the wedding ceremony included six rituals: “Nacai” (proposal ceremony), “Wenming” (name inquiry), “Naji” (betrothal gift ceremony), “Nazheng” (gifts for the selection of the auspicious day), “Qingqi” (asking for a wedding date), and “Qinying” (wedding procession). These six rituals were collectively known as the “Six Rites”. This study found that, during the Qin and Han dynasties and the Tang and Song dynasties, there were two important stages of reform of wedding ceremonies under the influence of Confucianism. The “Six Rites” were streamlined and merged into the “Three Rites”, gradually becoming more secular. During the Ming and Qing dynasties, the interaction between Confucianism and the wedding ceremony weakened until the Republic of China period, when traditional constraints were broken. It is evident that the “Six Rites” have continued to serve as the template of traditional Chinese weddings and have been the important basis for subsequent wedding customs.
{"title":"Six Rites of Allied Harmony: Changes in Ancient Chinese Wedding Ceremonies under the Influence of Confucianism","authors":"Yu Wu, Zhidiankui Xu","doi":"10.3390/rel14121528","DOIUrl":"https://doi.org/10.3390/rel14121528","url":null,"abstract":"Ancient Chinese wedding ceremonies served as the solemn rituals for witnessing and establishing marriage, primarily aimed at forging kinship ties between two families and fulfilling the obligations of ancestral worship and lineage continuation. Within the Confucian tradition, the family and the state have always been interconnected, and ancient Chinese weddings, dating back to the Zhou dynasty, have maintained the fundamental order of both the family and society. This article primarily explores the influence of Confucianism on ancient Chinese wedding rituals and customs, as well as the historical evolution of wedding ceremonies throughout different dynasties. According to Confucian principles, the main procedures of the wedding ceremony included six rituals: “Nacai” (proposal ceremony), “Wenming” (name inquiry), “Naji” (betrothal gift ceremony), “Nazheng” (gifts for the selection of the auspicious day), “Qingqi” (asking for a wedding date), and “Qinying” (wedding procession). These six rituals were collectively known as the “Six Rites”. This study found that, during the Qin and Han dynasties and the Tang and Song dynasties, there were two important stages of reform of wedding ceremonies under the influence of Confucianism. The “Six Rites” were streamlined and merged into the “Three Rites”, gradually becoming more secular. During the Ming and Qing dynasties, the interaction between Confucianism and the wedding ceremony weakened until the Republic of China period, when traditional constraints were broken. It is evident that the “Six Rites” have continued to serve as the template of traditional Chinese weddings and have been the important basis for subsequent wedding customs.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"51 1","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138978527","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The article explores the intersection of Black Lives Matter and the synodal process within the U.S. Catholic Church, focusing on the church’s stance on racism and racial justice. Drawing upon Pope Francis’ call for the church to become a listening church, I argue that the church currently lacks crucial elements of inclusivity, engagement with the lived experiences of the faithful, and a willingness to address conflict in the context of racial justice. I propose a closer examination of Black Lives Matter and the synodal process as a means for the church to adapt and become a genuinely attentive church, improving discussions on race relations in the United States.
{"title":"On Being a Listening Church: The U.S. Catholic Church and Black Lives Matter","authors":"Jens Mueller","doi":"10.3390/rel14121527","DOIUrl":"https://doi.org/10.3390/rel14121527","url":null,"abstract":"The article explores the intersection of Black Lives Matter and the synodal process within the U.S. Catholic Church, focusing on the church’s stance on racism and racial justice. Drawing upon Pope Francis’ call for the church to become a listening church, I argue that the church currently lacks crucial elements of inclusivity, engagement with the lived experiences of the faithful, and a willingness to address conflict in the context of racial justice. I propose a closer examination of Black Lives Matter and the synodal process as a means for the church to adapt and become a genuinely attentive church, improving discussions on race relations in the United States.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"4 4","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138979316","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The ultimate aim of both Eckhart’s philosophy and Vedānta philosophy is to attain oneness with God/Brahman. Nevertheless, their different philosophical starting points and the conflict between the sublime ideal of the theory and reality means that their philosophies present a structural symmetry. They both have to face two dilemmas: “How can we claim that humans are already one with God?” and “Why is it that humans are not already one with God?”. Eckhart’s inherited tradition emphasizes the distinction between humans and God, while the Vedānta philosophical tradition emphasizes that “I am Brahman”. Each of them starts from one pole of the seesaw of the dilemma and encounters the other’s issue at the other pole. Eventually, they converge at the point of balance, with unity with God/Brahman realized in all human activities. Here, this worldly life becomes significant, all human work expresses the Divinity, and the importance of God is replaced by an impersonal Divinity that combines being and nothingness.
{"title":"Balancing the Poles of the Seesaw: The Parallel Paths of Eckhart and Hindu Vedānta toward Oneness with God/Brahman","authors":"Jianye Liu, Zhicheng Wang","doi":"10.3390/rel14121529","DOIUrl":"https://doi.org/10.3390/rel14121529","url":null,"abstract":"The ultimate aim of both Eckhart’s philosophy and Vedānta philosophy is to attain oneness with God/Brahman. Nevertheless, their different philosophical starting points and the conflict between the sublime ideal of the theory and reality means that their philosophies present a structural symmetry. They both have to face two dilemmas: “How can we claim that humans are already one with God?” and “Why is it that humans are not already one with God?”. Eckhart’s inherited tradition emphasizes the distinction between humans and God, while the Vedānta philosophical tradition emphasizes that “I am Brahman”. Each of them starts from one pole of the seesaw of the dilemma and encounters the other’s issue at the other pole. Eventually, they converge at the point of balance, with unity with God/Brahman realized in all human activities. Here, this worldly life becomes significant, all human work expresses the Divinity, and the importance of God is replaced by an impersonal Divinity that combines being and nothingness.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"4 1","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138981171","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mount Wutai, China’s earliest Buddhist center, dating to the Han Dynasty’s first century (206 BCE–220 CE), boasts over a hundred monasteries, numerous monuments, and ruins, drawing global pilgrims and travelers. Over its long history, as the geographical focus of imperial support shifted, the ideological underpinnings for structuring the monastic habitation on Mount Wutai also underwent a transformation, consequently altering the pilgrimage paths, monasteries, and mountain gates. However, there remains a paucity of understanding regarding these changes. This paper aims to map out the representative dynamic pilgrimage routines influenced by geo-capital shifts and to reveal the changeable Buddhist ideology of monasticism on Mount Wutai. Through archival studies on ancient transcripts and maps, the interpretation selects the three most significant periods in the development of Buddhism in Mount Wutai: the Northern Wei (386–534 CE), the Sui Tang (581–907 CE), and the Qing Dynasty (1630–1912 CE). The article indicates that Mount Wutai’s monastic strategies have transformed significantly, progressing from free monasticism to the Mañjuśrī maṇḍala mode and ultimately adopting a predominant Tibetan Buddhist character. These changes were driven by shifting Buddhist ideologies and heritage, with pilgrimages and monastic construction responding to these shifts.
{"title":"Buddhist Pilgrimage at Mount Wutai: Architecture, Landscape, and Religious Heritage","authors":"Xiaolu Wang, Xiang Ren, Jan Woudstra","doi":"10.3390/rel14121530","DOIUrl":"https://doi.org/10.3390/rel14121530","url":null,"abstract":"Mount Wutai, China’s earliest Buddhist center, dating to the Han Dynasty’s first century (206 BCE–220 CE), boasts over a hundred monasteries, numerous monuments, and ruins, drawing global pilgrims and travelers. Over its long history, as the geographical focus of imperial support shifted, the ideological underpinnings for structuring the monastic habitation on Mount Wutai also underwent a transformation, consequently altering the pilgrimage paths, monasteries, and mountain gates. However, there remains a paucity of understanding regarding these changes. This paper aims to map out the representative dynamic pilgrimage routines influenced by geo-capital shifts and to reveal the changeable Buddhist ideology of monasticism on Mount Wutai. Through archival studies on ancient transcripts and maps, the interpretation selects the three most significant periods in the development of Buddhism in Mount Wutai: the Northern Wei (386–534 CE), the Sui Tang (581–907 CE), and the Qing Dynasty (1630–1912 CE). The article indicates that Mount Wutai’s monastic strategies have transformed significantly, progressing from free monasticism to the Mañjuśrī maṇḍala mode and ultimately adopting a predominant Tibetan Buddhist character. These changes were driven by shifting Buddhist ideologies and heritage, with pilgrimages and monastic construction responding to these shifts.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"238 S1","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138981324","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pentecostalism contributes significantly to Christian revivals as well as to the rise of indigenous churches in the non-Western world. This is due to its proximity to local religious traditions, such as the practices of dream interpretation, healing, and exorcism. However, Pentecostalism as a term also reflects an American-dominated narrative; it has proven incapable of covering the main traits of indigenous Christian movements, either in the Global South or in China. For instance, in the 19th century—far before the birth of Pentecostalism as a modern term—both the Taiping Heavenly Kingdom (1851–1864) and the ministry of the legendary Pastor Hsi (Xi Shengmo 席胜魔, 1835–1896) expressed some Pentecostal characteristics. In the early 20th century, some indigenous churches, like the True Jesus Church and the Jesus Family, had clear connections with Pentecostal missionaries or organizations and showed obvious Pentecostal characteristics. However, leading evangelists such as Watchman Nee (Ni Tuosheng 倪柝声, 1903–1972) agreed with some practices of Pentecostalism and opposed others. Instead of claiming a Pentecostal identity (Ling’en pai 灵恩派), most Chinese Christians preferred to be defined as “spiritual” (Shuling 属灵). With the Spirit (Ling 灵) at the center, Chinese Christians went beyond the narrative of both Pentecostalism and indigenization; their exact aim was to seek the authentic Christianity of the apostolic age. “Spiritual Christian” (Shuling jidutu 属灵基督徒) would thus suggest a re-conception of part of the history of Christianity in China.
{"title":"Spiritual Christians in Republican China: Reconceptualization beyond Pentecostalism and Indigenization","authors":"Yi Liu, Meng Liu","doi":"10.3390/rel14121525","DOIUrl":"https://doi.org/10.3390/rel14121525","url":null,"abstract":"Pentecostalism contributes significantly to Christian revivals as well as to the rise of indigenous churches in the non-Western world. This is due to its proximity to local religious traditions, such as the practices of dream interpretation, healing, and exorcism. However, Pentecostalism as a term also reflects an American-dominated narrative; it has proven incapable of covering the main traits of indigenous Christian movements, either in the Global South or in China. For instance, in the 19th century—far before the birth of Pentecostalism as a modern term—both the Taiping Heavenly Kingdom (1851–1864) and the ministry of the legendary Pastor Hsi (Xi Shengmo 席胜魔, 1835–1896) expressed some Pentecostal characteristics. In the early 20th century, some indigenous churches, like the True Jesus Church and the Jesus Family, had clear connections with Pentecostal missionaries or organizations and showed obvious Pentecostal characteristics. However, leading evangelists such as Watchman Nee (Ni Tuosheng 倪柝声, 1903–1972) agreed with some practices of Pentecostalism and opposed others. Instead of claiming a Pentecostal identity (Ling’en pai 灵恩派), most Chinese Christians preferred to be defined as “spiritual” (Shuling 属灵). With the Spirit (Ling 灵) at the center, Chinese Christians went beyond the narrative of both Pentecostalism and indigenization; their exact aim was to seek the authentic Christianity of the apostolic age. “Spiritual Christian” (Shuling jidutu 属灵基督徒) would thus suggest a re-conception of part of the history of Christianity in China.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"48 8","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138982140","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Jogye Order has been facing a deepening crisis since the turn of the millennium. The rapid decline in membership had been compounded by a growing loss of confidence in the order’s monastic leadership following a succession of scandals in the 1990s and 2010s involving sectarian infighting and high-level corruption. While the practice of “Dharma propagation” (pogyo) has been critical to Korean Buddhism’s revival over the twentieth century, the Jogye Order’s steadily worsening membership crisis has revitalized institutional interest in Dharma propagation. With the independent establishment of its “Dharma Propagation Bureau” (Pogyowon) in 1994, the order has steadily increased its financial and practical support of a diversity of propagation efforts as, over recent decades, the order knows that its long-term survival might very well depend on these efforts’ success. Given the crucial nature of the Jogye Order’s current propagation efforts, this article will conduct a critical examination of the recent history of the JO’s Dharma Propagation Bureau, with a particular focus on the Bureau’s activities under its seventh director, Ven. Jihong (in office 2016 through 2021).
{"title":"“Let’s Propagate the Dharma”: A Critical Survey of the Activities of the Jogye Order of Korean Buddhism’s Seventh Dharma Propagation Bureau","authors":"Cheonghwan Park, Kyungrae Kim","doi":"10.3390/rel14121524","DOIUrl":"https://doi.org/10.3390/rel14121524","url":null,"abstract":"The Jogye Order has been facing a deepening crisis since the turn of the millennium. The rapid decline in membership had been compounded by a growing loss of confidence in the order’s monastic leadership following a succession of scandals in the 1990s and 2010s involving sectarian infighting and high-level corruption. While the practice of “Dharma propagation” (pogyo) has been critical to Korean Buddhism’s revival over the twentieth century, the Jogye Order’s steadily worsening membership crisis has revitalized institutional interest in Dharma propagation. With the independent establishment of its “Dharma Propagation Bureau” (Pogyowon) in 1994, the order has steadily increased its financial and practical support of a diversity of propagation efforts as, over recent decades, the order knows that its long-term survival might very well depend on these efforts’ success. Given the crucial nature of the Jogye Order’s current propagation efforts, this article will conduct a critical examination of the recent history of the JO’s Dharma Propagation Bureau, with a particular focus on the Bureau’s activities under its seventh director, Ven. Jihong (in office 2016 through 2021).","PeriodicalId":38169,"journal":{"name":"Religions","volume":"199 ","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139010809","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mourning is the state of grieving the loss of a close relationship. It manifests itself in multi-sided suffering affecting the mourner’s mental, physical and spiritual sphere. A particularly painful form of mourning is the family experience of grief. Although ways of expressing grief depend on the culture, era and intensity of the interpersonal relationships, it is a universal human experience. This paper aims to answer the question about the role of the mourner’s faith in Jesus Christ in the bereaved family experience, as a work in the field of Roman Catholic dogmatic theology. The method used is the analysis of selected material from psychology and Catholic theology (Christology, anthropology, protology, eschatology), in order to synthetically present theological and practical conclusions. The author also quotes mourners’ testimonies. First, the author shows the elements of the psychology of mourning. However, his emphasis is on the next step, i.e., discussing the relationship between the mourner’s faith in Jesus and the family experience of grief. Furthermore, he deals with theories concerning the relationships between the living and the dead, which are contrary to the teachings of the Roman Catholic Church: annihilation, spiritism and reincarnation. Finally, the important role of the faith in Jesus in the mourning process is presented and completed by indicating possible directions for research on this issue.
{"title":"The Role of the Faith in Jesus Christ in the Family Experience of Grief","authors":"Bogdan Kulik","doi":"10.3390/rel14121523","DOIUrl":"https://doi.org/10.3390/rel14121523","url":null,"abstract":"Mourning is the state of grieving the loss of a close relationship. It manifests itself in multi-sided suffering affecting the mourner’s mental, physical and spiritual sphere. A particularly painful form of mourning is the family experience of grief. Although ways of expressing grief depend on the culture, era and intensity of the interpersonal relationships, it is a universal human experience. This paper aims to answer the question about the role of the mourner’s faith in Jesus Christ in the bereaved family experience, as a work in the field of Roman Catholic dogmatic theology. The method used is the analysis of selected material from psychology and Catholic theology (Christology, anthropology, protology, eschatology), in order to synthetically present theological and practical conclusions. The author also quotes mourners’ testimonies. First, the author shows the elements of the psychology of mourning. However, his emphasis is on the next step, i.e., discussing the relationship between the mourner’s faith in Jesus and the family experience of grief. Furthermore, he deals with theories concerning the relationships between the living and the dead, which are contrary to the teachings of the Roman Catholic Church: annihilation, spiritism and reincarnation. Finally, the important role of the faith in Jesus in the mourning process is presented and completed by indicating possible directions for research on this issue.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"92 ","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138982965","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
With the arrival of the twentieth century, in their legal theory, Muslim scholars began emphasizing public interest (maṣlaḥa) and the objectives (maqāṣid) of the Sharia. This stood often in contrast to the standards of traditional legal theory. To overcome this gap, scholars searched for concepts of premodern scholars, interpreted them in a way that allowed focusing on abstract categories like maṣlaḥa. An often-quoted figure in this regard is Najm al-Dīn al-Ṭūfī (d. 716/1316). In his hadith commentary entitled al-Taʿyīn, al-Ṭūfī developed a legal framework in which he gave precedence to maṣlaḥa over the Quran, Sunna, and Consensus in cases where there are conflicts between these sources concerning the ruling for a given matter. Many contemporary scholars interpret al-Ṭūfī’s concept from a modern perspective. This approach either leads to overemphasizing al-Ṭūfī’s theory or rejecting it entirely. The present study will analyze al-Ṭūfī’s theory of maṣlaḥa within the established premodern epistemological and hermeneutical boundaries that al-Ṭūfī himself accepted. In doing so, it will locate al-Ṭūfī’s conception of maṣlaḥa in its historical context and in relation to al-Ṭūfī’s biography. The study will show that al-Ṭūfī’s theory, regardless of its modern reception, and with all its pitfalls, is an original attempt to find new ways for deriving norms within the boundaries of a well-established legal theory and in a specific historical context.
{"title":"The Search for Originality within Established Boundaries—Rereading Najm al-Dīn al-Ṭūfī (d. 716/1316) on Public Interest (maṣlaḥa) and the Purpose of the Law","authors":"Serdar Kurnaz","doi":"10.3390/rel14121522","DOIUrl":"https://doi.org/10.3390/rel14121522","url":null,"abstract":"With the arrival of the twentieth century, in their legal theory, Muslim scholars began emphasizing public interest (maṣlaḥa) and the objectives (maqāṣid) of the Sharia. This stood often in contrast to the standards of traditional legal theory. To overcome this gap, scholars searched for concepts of premodern scholars, interpreted them in a way that allowed focusing on abstract categories like maṣlaḥa. An often-quoted figure in this regard is Najm al-Dīn al-Ṭūfī (d. 716/1316). In his hadith commentary entitled al-Taʿyīn, al-Ṭūfī developed a legal framework in which he gave precedence to maṣlaḥa over the Quran, Sunna, and Consensus in cases where there are conflicts between these sources concerning the ruling for a given matter. Many contemporary scholars interpret al-Ṭūfī’s concept from a modern perspective. This approach either leads to overemphasizing al-Ṭūfī’s theory or rejecting it entirely. The present study will analyze al-Ṭūfī’s theory of maṣlaḥa within the established premodern epistemological and hermeneutical boundaries that al-Ṭūfī himself accepted. In doing so, it will locate al-Ṭūfī’s conception of maṣlaḥa in its historical context and in relation to al-Ṭūfī’s biography. The study will show that al-Ṭūfī’s theory, regardless of its modern reception, and with all its pitfalls, is an original attempt to find new ways for deriving norms within the boundaries of a well-established legal theory and in a specific historical context.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"107 ","pages":""},"PeriodicalIF":0.8,"publicationDate":"2023-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139011598","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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