Journal of religious culture = Journal für Religionskultur
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95
Methodology and Objects: Methodologically, from a diachronic linguistics perspective regarding the concept of the shin, spirits in folk belief in China and neighbouring cultures, we compare texts that comprise meanings a) historically in the local language and b) compared to the meanings of equivalent terms in languages of other cultures. Comparing sources of this belief, we examine if and how the shin belief can serve as an example of communication across cultural borders including practical forms of worshipping. Argumentation: We argue that the concept of the shin is across cultural and national borders a result from folk culture transcending political or cultural borders transmitted via migration of ethnic groups. Although similar, mind concepts of different cultures and groups never melted; evidence for this independence gives the Islamic distinctive separation between shin and jinn in this area in the Chinese Quran and other spiritual Chinese writings. On the other hand, the practice of worshipping is similar. Conclusions: A spiritual concept like shin varies in practice in different areas. Central Asia as the melting pot of Chinese and Middle East culture shows the cultural practice of Shamanism with shin belief, complex mind concepts like in Daoism, and religions incorporating shin belief (Islam). Observed changes in the particular local languages show the continuity of the local set of meanings. Multilingual and multicultural areas such as Central Asia rather integrate new words to increase their thesaurus with new meanings than to change the set of previous existing meanings in the languages. Arabic as a language of conquerors in Central Asia is a typical example for such a language that serves as a tool to set up new meanings.
109
Religious conversion has become a dangerous social and individual problem. In Latin America, a traditional Catholic area, Protestant sects are successfully con-verting more and more Catholics into their own communities. Therefore the Pope demands a strict control of these activities. In India e.g., the Catholic hierarchy is critizising the Indian governments which have forbidden conversion on non-spiritual reasons. Hindu organizations have started even very successfully to re-convert Indian Christians particularly of Dalit and tribal background. Buddhists are very successful in indirect and even direct conversion of many Westerners. Wah-habit missionaries spread their Neo-Islam in the Muslim societies and get more and more even non-Muslim converts. We should add the forcible and sometimes ex-tremely cruel conversions the atheistic states had executed since the last century. ...
113
Wie aus den bisherigen Ausführungen hervorgeht, bezieht sich das Islamische Recht auf Quellen, die in ihrer Rangordnung unterschiedlich eingestuft werden. Der Koran nimmt im Vergleich zu den anderen Quellen zweifelsohne die höchste Stellung ein. Seine rechtsrelevanten Verse sind bei allen rechtlichen Entscheidungen für die Rechtswissenschaftler unumstrit-ten der wichtigste Referenzpunkt. Die sunna ist nach dem Koran die zweitwichtigste Quelle des Islamischen Recht. Sie spielt bei der Auslegung des Koran sowie für Themen, die im Koran nicht behandelt werden, eine herausragende Rolle sowohl für das Islamische Recht als auch für die anderen Disziplinen des Islam. Auch die Bedeutung von igma (Konsens) und qiyas (Analogieschluss) als zwei weitere Hauptquellen des Islamischen Rechts sollte an dieser Stelle nicht unerwähnt bleiben. Neben diesen primären verleihen die sekundären, also abgeleiteten, Quellen istihsan, istishab, istislah (al-masalih al-mursala), saru man qablana, urf und ada dem Islamischen Recht eine große Vielfalt und Flexibilität. Der mit einer Rechtsfrage betraute Islamrechtswissenschaftler wird stets versuchen, die geeignete Entscheidung ausgehend von diesen Quellen und unter Berücksichtigung ihres jeweiligen Stellenwerts zu finden.
107
The phenomenon of ´Siva-Buddha cult in Bali is more pronounced than in other places such as in East Java, South East Asian, or even in India itself, where ´Siva-Buddha took place as a major re-ligious life of the masses. We found in Bali that the Sanghyang ´Siva-Buddha has been wor-shipped as Sanghyang Tunggal, i.e. One God. As it is well known that the main problem of the syncretism of ´Siva-Buddha Cult in the course of Indonsian’s history is how to determine the proper meaning of syncretism, wether it is did happen on the level of philosophy, theology, or on the ground of social activities. In this regard, Bali has been provided rich sources to overcome of these difficulties. Many traditional’s literature of Bali called lontar contains either similarities or deep ties of the two religious lifes. Moreover, it is mingled with various aspects of Balinese arts, traditions, cultures and local worship. As the result that syncretism of ´Siva-Buddha Cult in Bali is considered very unique in sense that the fact that the ´Siva-Buddha Cult is the existing religious life till mowadays. Balinese scholar, particularly the Hindu’s priests has been maintain the problem through the ages, so that, literatures has been wrote and publish in accordance to the ´Siva-Buddha Cult. But, unfortunately, as it is mainly pre-seved in the royal pamily, the masses of Bali did not aware about what does they had practiced in daily live. Actually, they had practices the cult of ´Siva-Buddha, but they do not aware about it. The present work is tray to sum up the worship of ´Siva-Buddha Cult in Balinese traditional in regard to it main problem of syncretism on the bases of Tantrayana’s teaching and their approach to the historical background.