Comparative religion: Introduction and call for papers

Abstract

Al-Qaradawi Center for Islamic Moderation and Renewal, Faculty of Islamic Studies, Qatar Foundation, Doha, Qatar ∗Email: m.khalifa@qfis.edu.qa The modern comparative study of religions began with Max Muller who published his two classics: Comparative Mythology in 1856, and Introduction to the Science of Religions in 1870. The term ‘science of religion’ (religionswissenshaft) was used to denote the emancipation of the study of religion from theology and from philosophy of religion. The Sacred Books of the East, edited by Max Muller marked the beginning of this independent step towards the new science of comparative religions. In this development, philological and historical concerns were dominating. Description of religious phenomena took the place of evaluation. Norms and values were explained in historical, psychological and sociological terms. This development was marked by two main characteristics: specialization and objectivity. Another important characteristic was the search for parallels, similarities and dissimilarities among religious phenomena in world religions [1]. The work of Rudolf Otto put the foundation for the science of comparative religion, which gave much concern for historical, philological and critical aspects. As explained by Wach, Otto’s work ‘‘lays powerful stress upon the objective character of ultimate reality, and thus refutes all subjective and illusionist theories of religion’’ [2]. Many new elements were introduced in the study of religion(s): interest in both the rational and non-rational elements, search for help among scholars who grew up in other religious traditions, giving importance to ‘native’ explanations and commentaries, avoidance of skepticism, relativism, and historicism [3]. The term ‘comparative religion’ is also shorthand for the method of comparative, cross-cultural, historical study of religions. With the increase of religious data provided by historical and archaeological studies, the science of comparative religion has emerged in order to compare similar religious phenomena in various religions and to draw certain results and conclusions from the similarities and differences between religions. Certain elements were suggested by Joachim Wach to characterize the comparative study of religion. First, to achieve understanding based on data provided by all scholarly disciplines and in different languages. Second: an emotional attitude of appreciation of how religion encompasses the entire person. Third: comprehension of various types of religiosity. Fourth: varied engagement in different religious experiences [4]. Comparative religion denotes the application of the comparative method (the scientific method) to the data provided by the religions of the world, past and present [5]. Each religion was given a place within a scheme of progress, development, or evolution in addition to the assessment of its value. Comparative religion was also understood as to compare and contrast the religions of the world, and to estimate their respective claims and values [6]. The theory of evolution (progress or development) was highly used and effectively in the study and understanding of the religions of the world [7]. A universal law of development was applied by comparative religion which claimed, then, to be a science and had to build ‘‘a comprehensive picture of the natural history of religion on evolutionary lines’’ [8]. This line of evolutionary thought in the study of religion was not accepted by Christian thinkers (and before that by Islam) because it relativized Christianity and tended to discount revelation. However, many scholars recognized the need to locate the evolution of religion within the broader categories of the evolution of human society [9]. According to this theory religion was developed from lowly beginning to the high point of ethical monotheism.