Furqan Majeed
The belief or faith is as old as human race itself. The belief or faith exists from the very beginning of the humankind. The fact is that human beings tried to understand the phenomenon of belief or faith according to their intellect in different ages. So, from a historical perspective the term “religion” was coined. Although this term is not as old as belief or faith itself. However, as history suggests us that to search for another term which would denote more precisely the phenomenon of belief or faith is no longer necessary. According to Mircea Eliade, “This term [religion] carries with it a long, although culturally rather limited, history. One wonders how it can be indiscriminately applied to the ancient Near East, to Judaism, Christianity, and Islam, or to Hinduism, Buddhism, and Confucianism as well as to the so-called primitive peoples. But perhaps it is too late to search for another word (The Quest: History and Meaning in Religion).” In the 19th and early 20th Century many scholars attempted to understand the phenomenon of religion because of the fact that it has a significant impact and role to play even in the modern world, especially in developing human societies. Thus, the study of “origin of religion” remains the core objective in both the centuries.
In order to study the religion, it became necessary to study the origins of different existing religious phenomena. Subsequently, scholars, theologians, and academicians extensively wrote on the origin of religious phenomena. In the contemporary times this field is called as theories of religion. To reach to some conclusions different methods and approaches were devised and applied to study the origins of religion or religious traditions. The methods to study the religion are sociological, anthropological, phenomenological, and psychological approaches to religion. Similarly, more or less eight significant theories of religion were given to understand the phenomena or religion. This is pertinent to mention that these approaches of religion not only aimed to understand the origin of religion but to make a comparative examination of the different religious traditions. Before discussing the objectives and conclusions driven from such theories, it becomes necessary to understand the term “religion”. The word “religion” is derived from the Latin root word religio. In Indo-European language the root leg or ligi means “to be concerned,” or “to take up, gather, count,” although this closely refers to the Greek word alegeini meaning “pay heed to.” Similarly, the Latin word diligens also means “concern.” In this way Paul Tillich defines religion as “ultimate concern,” (E. M. Kasiera, The Scope of Comparative Religion, 3). E. B. Tylor (d. 1917) suggests that religion was “Belief in Spiritual Beings,” Emile Durkheim (d. 1979) links religion to the “Belief in Supernatural Beings,” William Lessa and Evan Vogt while interpreting the definition of Paul Tillich defines religion as “a system of beliefs and practices directed towards the ‘ultimate concern’ of society.” Wile Servius is of the views that ‘religio’ means a relationship i.e., a communion between the human and the Super-Human. Therefore, religion can be in simple terms a relationship between a human and non-human entity, the Sacred, the Supernatural, the Self-Existent, the Absolute, and Simply God or ultimate reality. Thus, a considerable number of scholars especially of Western origin tried to define the religion and religious phenomena, such as E. B Tylor, William Robertson Smith, Andrew Lang, James Fraser, R. R. Maret and others.
Comparative Religion as a Discourse
The Comparative Religion as a discourse offers a great opportunity to understand religious others and diverse range of religious phenomena and thus cultures informed by them from academic or scientific perspective. It offers a study of various approaches to religion and such topical phenomena as religion and identity, religion and social harmony and the like. It illuminates central problem of dialogue between cultures. It helps approach diverse cultural phenomena that have an association with the notion of the religious/the mystical/the sacred. Additionally, Comparative Religion also deals with the function of religion as propounded by the Anthropologists especially in the social context i.e., the function of religion in the society. Religious Studies deals with the understanding to religions or traditions and phenomenon such as symbolism, rituals, and myths. Unless we know the other better by knowing his/her religion, we can’t foster better relations. World scriptures, myths, folklore, darsanas are all associated with the idea of religion and as such better comprehended by the discipline of Comparative Religion. Knowing only one, one knows none, as has been remarked. Globalization forces us to know religions of our fellows.
Scope of Comparative Religion
The study of Comparative Religion focuses on understanding the inter-relationship between different religious traditions. It is more importantly concerned with the influences and impact of religious traditions on civilisations. Comparative Religion offers a multidisciplinary approach to religious traditions. In the present crises of human values study of different religious traditions may help in bridging the gap between the material and the spiritual. The study of religions is essential for the guidance of humanity to balance between the sacred and the profane. One of the significant features of the Comparative Religion is understanding the mutual existence of different religious traditions in the multi-cultural and plural societies. In such societies co-existence and cooperation for overall development of the society becomes vital. This discourse helps to develop the relationship between the different religions living in the same society. Therefore, study of religion provides us strong basis to strengthen the universal brotherhood and promotion of dialogue among the adherents of different faiths. In the contemporary times one of the significant requirements to establish peace in the societies where diversity of traditions exists is to promote dialogue among them. Religious studies offers the concept of interfaith dialogue or inter-religious dialogue which not only helps them to understand the differences of each other, but also the necessities that would require to bridge the gap. The said concept guides the adherents of different faiths to come to the commonalties so that peacebuilding majors would be taken.
The Department of Religious Studies (DRS), Central University of Kashmir, offers the course of Comparative Religion in the post-graduate level, M.Phil. and Ph.D. In the light of the above discussions this course provides a golden opportunity for the students and research scholars to explore the different dimensions of religious studies from academic perspectives. It offers a comparative study of major religions of the world both Indian and semitic religions which include Hinduism, Budhism, Jainism, Sikhism, Judaism, Christianity, Islam, and Zoroastrianism. Subsequently, nature and scope of religion is also part of the syllabus which offers the in-depth understanding of origin of religion and modern religious theories. It is pertinent to mention that the said curriculum has been framed according to the NEP-2020. The Department has developed such a curriculum which caters to the needs of students and research scholars to study the different religious phenomena. It has a very competent faculty that helps students to develop their overall conception of inter-religious understanding and mutual cooperation or co-existence.
The need is to have some acquittance with Comparative Religion from higher secondary onwards, in every college and university to help us know ourselves and our fellows better and becoming citizens of a globalized world.
Furqan Majeed, Doctoral Candidate Comparative Religion, Department of Religious Studies, Central University of Kashmir