Author: Mehrullah Muhajer Azizi
The History and Beliefs of Buddhism (Part two)
Conceptualization (Definition of Terms)
Conceptualization is one of the fundamental and initial parts of any research. It helps ensure that key concepts and terminologies are properly understood, preventing misunderstandings especially in the fields of humanities, religion, and politics. Therefore, the following section explains and clarifies the specific concepts and terms of this study:
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Religion: The word religion (Din) in the linguistic sense means obedience, submission, and compliance. [1]
However, in the terminology of Shariah, religion has been defined in various ways, and scholars have held differing opinions regarding its definition. Some define religion as follows: “Religion is complete submission to Allah (SWT) and obedience to Him. The true religion is the religion of Islam and the doctrine of monotheism (Tawhid); it is the same religion to which all the Prophets of Allah—peace be upon them—from Prophet Adam and Prophet Noah up to the Seal of the Prophets, Prophet Muhammad (PBUH). [2]
Allah (SWT) says: “إِنَّ الدِّينَ عِندَ اللَّهِ الإِسْلَامُ” [3] Translation: “Indeed, the (true and accepted) religion in the sight of Allah is Islam.”
And after the coming of Islam, Allah does not accept any religion other than it, as He says: “وَمَن يَبْتَغِ غَيْرَ الإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الآخِرَةِ مِنَ الْخَاسِرِينَ” [4] Translation: “Whoever seeks a religion other than Islam, it will never be accepted from him, and in the Hereafter he will be among the losers.”
Allah the Almighty also says:
“حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَن تَسْتَقْسِمُوا بِالْأَزْلَامِ ذَٰلِكُمْ فِسْقٌ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِن دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلَامَ دِينًا فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِإِثْمٍ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ” [5]
Translation: “Forbidden to you are carrion, blood, the flesh of swine, and that which has been dedicated to other than Allah, and [animals] strangled, beaten, fallen, gored, and those eaten by wild beasts—except what you are able to slaughter—and those sacrificed on stone altars, and divining arrows. That is grave disobedience. Today those who disbelieve have despaired of your religion, so do not fear them, but fear Me. Today I have perfected for you your religion, completed My favor upon you, and have approved for you Islam as your religion. But whoever is compelled by severe hunger, without inclination to sin—then indeed, Allah is Forgiving and Merciful.”
Another group has defined religion as: “A divine law received through revelation,” and this definition has been more common among Muslims. [6]
However, this definition has been criticized because it limits religion only to heavenly (revealed) religions, whereas in reality, anything that people believe in and worship can be called a religion—whether it is true or false. The evidence for this is the statement of Allah the Almighty: “َمَن يَبْتَغِ غَيْرَ الإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الآخِرَةِ مِنَ الْخَاسِرِينَ Translation: Whoever seeks a religion other than Islam, it will never be accepted from him, and in the Hereafter, he will be among the losers.
And also: “لَكُمْ دِينُكُمْ وَلِيَ دِينِ” [8] Translation: For you is your religion, and for me is my religion.
In this verse, Allah (SWT) refers even to the beliefs of the Arab polytheists as religion.
Among non-Muslims, some have defined religion purely from a moral perspective; for example, Kant says: “Religion is the recognition of moral duties as divine commands.” Others have approached it from a philosophical and contemplative angle; for example, Rudolf Eucken states: “Religion is a mystical experience through which a person transcends the conflicts of life.” Other definitions have also been presented, each considering religion from only one perspective while neglecting others. [9]
The most comprehensive definition is: “Religion is the belief in the sanctity of a supreme being, along with a set of behaviors and practices that reflect humility, love, desire, and fear toward that being.”
This definition includes both the true object of worship Allah the Almighty and false deities that are worshipped besides Him. It also encompasses all forms of worship and rituals practiced by people—whether they are divine and correct like Islam, originally divine but later altered like Judaism and Christianity, or entirely man-made such as Hinduism, Buddhism, and various forms of idol worship. [10]
Western thinkers have also offered various interpretations of religion, including:
Cicero: Religion is the bond that connects man to Allah (SWT).
Kant: Religion is our sense of duty and commitment to obligations, as they are based on divine commands.
Schleiermacher: The essence of religion is the feeling of absolute dependence.
Father Chatel: “Religion is a set of duties of the creature toward the Creator, and duties of man toward God, society, and himself.”
Herbert Spencer: Religion is belief in a power whose temporal and spatial limits cannot be conceived; this forms the core of religion.
Tylor: Religion is belief in spiritual beings.
Max Muller: Religion is the effort to comprehend the incomprehensible and to express the inexpressible; it is an inclination toward the infinite and love for God. [11]
Continues…
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References:
[1] Al-Shahrastani, Al-Milal wa al-Nihal, vol. 1, p. 37.
[2] Nasir al-‘Aql & Nasir al-Qaffari, Al-Mujaz fi al-Adyan wa al-Madhahib al-Mu‘asirah, p. 10.
[3] Aal ‘Imran: 19.
[4] Aal ‘Imran: 85.
[5] Al-Ma’idah: 3.
[6] Saud ibn ‘Abd al-‘Aziz, Dirasat fi al-Adyan al-Yahudiyyah wa al-Nasraniyyah, p. 11.
[7] Aal ‘Imran: 85.
[8] Al-Kafirun: 6.
[9] Saud ibn ‘Abd al-‘Aziz, ibid., p. 11.
[10] Ibid., p. 11.
[11] Al-Adyan wa al-Madhahib, p. 24.
