Early Muslim Scholarship in Religionwissenchaft: A Study of Muhammad ‘Abd Al-Karīm Al-Shahrastānī's On the Concept of the People of a Dubious Book (Ahl Shubhat Kitāb)

The issue of the People of the Book has long been of central significance to Islam and later to the study of comparative religion. Many Muslim and European scholars have hence taken close heed of the People of the Book and their role as the holders of sacred books. The question of the People of the Book becomes more crucial when Muhammad ‘Abd al-Karīm al-Shahrastānī (d.548/1153) develops another category identified as “Man Lahu Shubhat Kitāb,” (those who possess doubtful sacred scrolls) or “Ahl Shubhat Kitāb” (the People of a Dubious Book), the term that may be considered similar to that of al-Shahrastānī. The question of the People of a Dubious Book remains vague or confusing for many people. This confusion occurs not only among lay Muslims, but also among the Jews and Christians. In effect, the condition of these groups has not yet been systematized properly, although they have been treated in several major works of theology as well as in Qur’ānic commentary. The present analysis is an attempt to evaluate the nature of the People of a Dubious Book as exclusively developed by al-Shahrastānī. Considering the fact that some of the Muslim scholars have considered these groups as belonging either to People of the Book or Polytheists, a critical study shall be attempted to investigate why al-Shahrastānī exclusively expands this concept in Islamic Religious Tradition. It is hoped that the study will provide a preliminary yet clear understanding of the People of a Dubious Book, which hopefully can inspire further investigation leading to a critical study on these groups of peoples.     

Religious Context and Prosociality: An Experimental Study from Valparaíso,Chile

Are people more prosocial in a religious context? We addressed this question through an experiment. We randomly placed participants in the control group in a neutral location (a lecture hall), and we placed participants in the experimental group in a religious location (a chapel). The participants then took part in a one‐shot three‐person public goods game, which measured participants’ degree of cooperativeness. The results showed that participants in the experimental group cooperated significantly more than did participants in the control group. Furthermore, participants’ beliefs about other participants’ cooperativeness were more positive in the experimental group than they were in the control group. Improved expectations of others partially explained the enhanced cooperation in the religious context. We found no main or interaction effect of self‐reported religiosity in the experiment.     

Examining Trends in Muslim Self‐Identification and Mosque Attendance Among People of Turkish and Moroccan Descent in the Netherlands, 1997–2009

This study examines the extent to which Muslim self‐identification and mosque attendance have changed in the period 1997–2009 among people of Turkish and Moroccan descent in the Netherlands. Mainly trendless fluctuations are found. Overall, Muslim self‐identification seems to very slightly increase and mosque attendance seems to very slightly decrease. We examined the extent to which factors that are important according to theories and previous research explain or enlarge these differences over time. The factors about which we hypothesize are largely unable to explain differences over time in Muslim self‐identification and mosque attendance.     

How Does Religion Promote Forgiveness? Linking Beliefs,Orientations, and Practices

Scholars have long observed that religion and forgiveness are generally positively linked, but it is unclear why this is the case. This article proposes and tests potential mechanisms by which religion promotes forgiveness. Using data from the 1998 General Social Survey, I find that holding a collaborative orientation toward God, subscribing to a pervasive role of religion, and believing God forgives are primary factors promoting one's propensity to forgive both oneself and others. These factors have varying influence on interpersonal forgiveness compared to self‐forgiveness and further illuminate the differences between the two processes. My findings demonstrate the importance of analyzing a person's religious beliefs and orientations directly, in addition to examining other dimensions of religion, such as affiliation, frequency of religious activity, and official religious teachings.     

Acceptance of Evolution and Support for Teaching Creationism in Public Schools: The Conditional Impact of Educational Attainment

Public acceptance of evolution remains low in the United States relative to other Western countries. Although advocates for the scientific community often highlight the need for improved education to change public opinion, analyses of data from a national sample of American adults indicate that the effects of educational attainment on attitudes toward evolution and creationism are uneven and contingent upon religious identity. Consequently, higher education will only shift public attitudes toward evolution and away from support for teaching creationism in public schools for those who take non‐“literalist” interpretive stances on the Bible, or to the extent that it leads to fewer people with literalist religious identities.     

Negotiating Religious Differences: The Strategies of Interfaith Chaplains in Healthcare

Chaplains in healthcare increasingly work in interfaith roles with patients and families from a range of religious and spiritual backgrounds. Some move with ease between their own religious backgrounds and those of the individuals with whom they work. Others encounter tensions as their status as a person of faith comes into conflict with their status as an interfaith chaplain. We explore the two main strategies—neutralizing and code‐switching—chaplains at one large academic medical center use when working with patients and families whose religious and spiritual backgrounds are different from their own. Through training in clinical pastoral education and experiences on the job, chaplains learn to neutralize (use a broad language of spirituality that emphasizes commonalities rather than differences) and to code‐switch (use the languages, rituals, and practices of the people with whom they work). To the extent that the strategies evident here are present among chaplains in a broader range of institutional settings, they suggest a kind of spiritual secularism or broad approach to meaning makings that may be facilitated by interfaith chaplains in a range of settings.     

Christian Pastors’ Perspectives and Insights on the Practice of Family Therapists Referring LGB Clients: Exploring the Role of Religion

Abstract

This qualitative study explored Christian pastors’ perceptions and insights for family therapists who refuse to work with lesbian, gay, and bisexual (LGB) clients by consistently referring them. Twenty-one pastors from diverse Christian traditions were interviewed. Thematic analysis identified the following themes related to the pastors’ perceptions of the practice of referring LGB clients: (1) Best Interest of the Client and Therapist, (2) Discriminatory Practice, and (3) No Referrals will be Provided. The following themes represent pastors’ advice for family therapists: (1) Develop a Well-Thought-Out Referral Plan; (2) Be Accountable for Your Own Beliefs; and (3) Engage in Conversations.     

It's Not Just a Headache,Dear

No abstract available for this article.     

Religious and national radicalism in Middle-Eastern countries: A psychoanalytical point of view

Abstract

This article explores the Adlerian concept of inferiority complexes that serve as a possible source of unconscious motivation for religious and national radicalism. The Middle-Eastern countries of Iran, Iraq, Syria and Turkey serve as examples. Religious extremism and national radicalism are described as a result of the overcompensation of underlying inferiority complexes caused by belonging to ethnic and religious minorities.