Hasil untuk "Judaism"

Yousra Majed Al-Zaidan -

This paper discusses the relationship between Abraham and Abrahamism as a Political ideology, a religious textual discussion. It studies and analyzes Abraham’s character in the Jewish Tanakah, The Christian Bible, and The Qur’an. Based on that, it considers the possibility of taking Abraham as a Unified element between Judaism, Christianity and Islam, and establishing what called Abrahamism.       The paper concluded with several results, some of the most important are: Abraham’s character is completely different in the Tanakh, from the one in the Christian Bible than in the Holy Qur’an, whether in the terms of beliefs, worships or worldview, therefore, he cannot be taken as a unifying element between the three religions nor can he consider as the fundamental base of Abrahamism.

Lydia Garre Iniesta

The peninsular Jewish community of the late medieval centuries is an object of study that can be approached from multiple perspectives, be it from the accusations towards it due to the Black Death, the monarchs’ need for money or the contempt of Christian debtors towards moneylenders hebrews. The events in the last few years of the XIV century constitute the culmination of an already existing violence and the dawn of what would happen at the end of the following century, the final moment of a difficult otherness that the converts were not able to wade through either.

Aref Hamdollahi, Mohammad Imami, Mohammad Hasan Ghasemi

‌ ∴ Introduction ∴ ‌In Islamic jurisprudence, individuals belonging to the divine religions of Judaism, Christianity, and Zoroastrianism, who possess divine prophets and celestial scriptures, are referred to as religious minorities, People of the Book, or Dhimmis. Through the Dhimma contract, they are permitted to live in Islamic societies. Non-Muslims residing in Islamic lands are obliged to enter into a Dhimma contract, necessitating adherence to two fundamental conditions: the payment of the jizya tax and compliance with the regulations of the Islamic society. Among the commitments for non-Muslims (Dhimmis) in Islamic countries is the prohibition of certain acts, such as sexual offenses. Unfortunately, one of the prominent sexual offenses, known as panderism [ghavvadi], persists among Dhimmis residing in Islamic societies, despite their commitment to Islamic penal laws. This offense has evolved from individual transgressions into organized crimes, including the trafficking of women and girls, leading to the establishment of networks of corruption and centers promoting indecency.‌ ∴ Research Question ∴ ‌This study aims to address a significant gap in the existing body of research by focusing on the offense of panderism committed by non-Muslim minorities. Despite numerous studies on the subject, there is a lack of independent research specifically dedicated to panderism among non-Muslims.     Therefore, the primary research question is whether the offense of panderism is unequivocally established for non-Muslims, and if so, what punishment is applicable to them.‌ ∴ Research Hypothesis ∴ ‌The hypothesis posited for this research is that the offense of panderism by non-Muslim minorities is subject to legal consequences within the framework of Islamic penal laws. While existing legal provisions address the offenses committed by non-Muslims, the legislation does not explicitly mention panderism. This study aims to examine the clarity and adequacy of legal provisions, proposing a nuanced perspective on the equivalence of punishment between Muslim and non-Muslim offenders, particularly in cases of panderism.‌ ∴ Methodology & Framework, if Applicable ∴ ‌This research adopts a doctrinal and analytical approach, drawing from a comprehensive review of library resources. The nature of panderism as a punishable offense will be first explored from a legal standpoint, examining the legal nature of the offense and its justifiability under the Islamic penal framework. Subsequently, a detailed exploration of panderism from a jurisprudential perspective will be conducted, comparing the legal consequences of panderism committed by Muslim and non-Muslim individuals. The study will scrutinize the legal and jurisprudential foundations to underscore any disparities and ambiguities in the treatment of this offense within Islamic societies.‌ ∴ Results & Discussion ∴ ‌The culmination of legal perspectives indicates a challenge in categorizing the offense of panderism by non-Muslim minorities as a crime and enforcing punishment solely based on the legality of crimes and penalties. However, a profound examination of the rational foundations and the refinement of principles allows for the substantiation of the criminal nature of panderism committed by non-Muslims (Dhimmis). Furthermore, a steadfast commitment to the broad interpretation of the narrative provided by Abdullah ibn Sinan, as recounted by Imam Sadiq (peace be upon him), sheds light on the role of a panderism. Described as a sexual intermediary who facilitates adultery between men and women, the narrative prescribes a punishment of seventy-five lashes and banishment from the city. Notably, this narrative encompasses both Muslim and non-Muslim offenders, emphasizing the act of bringing individuals together for unlawful sexual activities.     The application of this narrative, inclusive of Dhimmis, overcomes existing challenges and obstacles, leading to the conclusion that there is no ambiguity in the criminality of a panderism, whether Muslim or non-Muslim. The change in religion does not impact the essence of the offense, as a mature, rational, and consenting individual intentionally gathering people for illicit acts remains unchanged. Therefore, establishing both the material and mental elements of the crime is unequivocal, enabling the enforcement of the punishment outlined in Article 242 of the Iran's Islamic Penal Code of 1392 SH. This entails seventy-five lashes and subsequent banishment from the place of residence upon a repeat offense.     Moreover, through the refinement of legal principles, it becomes apparent that the execution of the prescribed punishment is equally applicable to non-Muslim pimpers. This affirms the equivalence of penalties between Muslim and non-Muslim offenders, addressing any potential concerns about disparate treatment based on religious affiliation.‌ ∴ Conclusion ∴ ‌In conclusion, this study navigates the intricate legal terrain surrounding the offense of panderism committed by non-Muslim minorities in Islamic societies. By examining both the legal and jurisprudential aspects, the research establishes that the criminality of panderism by non-Muslims can be substantiated through rational foundations and the refinement of legal principles. The study draws on a comprehensive interpretation of a narrated account from Islamic tradition, encompassing both Muslim and non-Muslim offenders, thereby offering a nuanced understanding of the offense.     Furthermore, the research underscores that the conditions warranting the execution of punishment for panderism are applicable to non-Muslim pandersims without any shadow of doubt. The change in religious affiliation does not mitigate the criminal nature of this act, as it involves a mature individual intentionally facilitating illicit activities between consenting parties.     This study contributes to the ongoing discourse on the treatment of offenses committed by non-Muslim minorities within Islamic legal frameworks. By clarifying the legal implications surrounding panderism, the research provides valuable insights for legal practitioners, policymakers, and scholars seeking a comprehensive understanding of the complexities associated with such offenses in the context of Islamic societies.

Waldemar Rakocy

The Author of the paper looks for a key to the theological thought of the Apostle Paul. The fact that it lacks a clear definition results in authors radically differing in their perception, for instance, regarding the relationship between the Old and the New Testament, and as a result, whether or not the Old Testament has a decisive influence on the Pauline thought, continuing along this line: whether the Apostle in his view always remained a Jew, or whether he distanced himself from Judaism. The fact that we do not have a category clearly defining the relationship between the Old and New Testament salvific reality results in an abundance of contradictory opinions. That is also transferred to other areas of the Pauline theology. The interpretation of Paul’s theology tends to be determined by preconceptions, built upon various ways of understanding the significance of the Old Testament, or various relationship to Judaism and its thought. The author of the paper indicates a concept, treated as marginal by scholars, of a new creation in Christ as the key to understanding the Pauline thought. It lays in the background of all themes treated by Paul and connects them into a single, coherent entity.

Haggai Olshanetsky

<p align="center"><em>In the past, it has been suggested that Jews were both participants and spectators in the gladiatorial games. Yet, all the materials presented to prove the existence of Jewish gladiators seem to be less conclusive than what the authors deem them to be. The present article wishes to re-examine all the archaeological evidence which was considered as proof for the existence of Jewish gladiators. The evidence will be re-examined individually, as well as the ensemble in its entirety, in order to show that such evidence cannot be used as a means to support the claim of the existence of such a phenomenon.</em><em></em></p>

Marina Girona Berenguer

Este artículo presenta el estudio de varias tacanot u ordenanzas comunitarias judías destinadas a regular la práctica matrimonial y la devolución del patrimonio. Dichas leyes fueron promulgadas por diferentes comunidades de judíos de origen hispánico entre los siglos XIII y XV, y ponen de manifiesto la necesidad e importancia de legislar sobre aspectos concernientes a la unidad social básica: la familia. A través del análisis individualizado y conjunto de las ordenanzas, se establecen dos modelos de devolución patrimonial derivados de dos regímenes matrimoniales distintos: el de bienes comunes y el de capitulación o separación de bienes.

Wojciech Kamczyk

The article presents the place of martyrdom of both the seven Maccabean bro­thers and their mother, and the adoration of them according to the Bishop Augustine of Hippo. The worship developed in the 4th century and it also reached Africa. However, it demanded justification, due to the Old Testament character of the re­vered people. The Bishop provided an opportunity to present the essence of Christian martyrdom and loyalty to Christ and His people, to emphasize the value of the tes­timony and its authenticity. He also encouraged to polemics with Judaism and some of the pagan practices which were sometimes taken also by the Christians.

Musferah Mehfooz, Qazi Furqan Ahmed

Judaism and Christianity are the revealed religions like Islam. The major common factor of this resemblance is the belief in Oneness of Allah. This belief establishes the foundations for tolerance in social and communal life through which fair justice and equality can be achieved in the society. There are important points to be noted here, that if international community can be made united and an international political body can be established and could tackle the issue of law and order. Then why the followers of Sharīʿah (revealed law)i.e. Jews, Christian and Muslims cannot be unite. Unfortunately, if this doctrine could not establish, the world cannot be achieved tolerance and harmony. These revealed religions had given the concept of religious tolerance which is substantiate by the teachings of Hazrat Ibrahim (A.S), Hazrat Musa (A.S), Hazrat Esa (A.S) and Hazrat Muhammad (SAW) . The teachings of all these prophets were based on unity, justice, tolerance, peace and standard morals. The article Sheds lights the importance of peace in the world and need to understand the real teachings of revealed laws in Bible and Qur’ān, and highlights the importance of interfaith- dialogue among Book-keepers, also analyses the life of Holy Prophet (SAW) and Caliphate Era with reference to tolerance and harmony. It is also tried to give suggestions’ and recommendations for the solutions of contemporary problems of mankind.

R. Po-chia Hsia

Patrick D. Anderson

Over the last two decades, the various attempts to “radicalize” Levinas have resulted in two interesting and often separated debates: one the one hand, there is the debate regarding the relationship between Levinas and colonialism and racism, and on the other hand, there is the debate regarding the relationship between Levinas and Judaism. Whether scholars interested in issues of colonialism disregard Levinas's Judaism or use his "subaltern" identity to challenge European hegemony, they do not take seriously the Jewish content of Levinas's thought. In this essay, I challenge the prevailing postcolonial orinetation of the Levinas-colonialism conversation, approaching Levinas's phenomenology from an anticolonial perspective. I will use Frantz Fanon’s dualistic understanding of the colonial world to evaluate the adequacy of Levinas’s phenomenology in describing the ontological structure of the colony and the historical experience of the colonized within it. Levinas’s incomplete understanding of the Holocaust as colonialism contributes to his failure to recognize the dividing line of colonial ontology, the zone of nonbeing, the non-human status of the colonized, and ultimately contributes to the insufficiency of his phenomenology to describe the colony. Because my purpose is not to reject Levinas’s thought in general but to encourage a new approach to his work, in the conclusion I will gesture toward the need for an anticolonial reading of Levinas’s project for Jewish education.

Benjamin Schreier

Michael D. Palmer, S. Burgess

Mohammad Reza Haji Esmaili, Payman Kamalvand

In the field of religious studies, study of previous religions and orders is important, because divine religions have a one truth and essence; Judaism, Christianity and Islam are relative religions and have a common history. All three are attributed to religion of Abraham, Hence are called the &quot;Abraham religions&quot;. All three of them have Semitic origins; therefore they are called the &quot;Semitic religions&quot;. All three believe in one God, and for that, they are called &quot;monotheistic religions&quot;. Though Islam subscribes the past of Jewish, does not necessarily defends all the Jewish teachings and holy books in its current form. However, these two religions are very similar and that is the value that they have given to religion. So that, none of the major live religions of the world have not such esteem. Many similarities in principles of the two relative religions have provided a suitable ground for comparative studies. In the field of law studies also found many similarities between two religions. The scriptures as a source of laws, criminal law, criminalization and punishments and ... all are of the important law issues that the way of their expression in both religions have many similarities. Since religion has a special place in Judaism and Islam, this research aims to review the principles and elements of criminal as well as some penalty goals in the religious teachings sphere of these two religions. In this regard, verses of The Quran, authentic hadiths (traditions) and The Torah should be known as the main sources of recognition of these two religious orders. &nbsp;Although Torah has been distorted, but this does not mean that everything is distorted in Torah. There are many juridical and ethical rules in Torah that cannot doubt in their divinity. In the other hand, many of the adventures happened to the Moses Prophet and the Israelites have been mentioned with slight variations in The Qur'an which is immune to any distortion. In the juridical doctrines of religions, Jewish and Muslim have common concepts of criminal law which sometimes are in compliance and in some points is divergence. Requirements and criminal responsibilities have been defined what the holy legislator has set for criminals or sinners of this world, whether their crime is related to a sin which has a particular punishment or to other sins, whether criminal punishment is corporal or financial. Among the principles of Requirements in criminal law is the principle of legality of criminal offenses. Despite misconceptions about the founding this principle, what history shows is that this important principle in criminal law of Judaism and the criminal law of Islam is emphasized by clear wordings of The Qur'an and The Torah. Another principle of this case emphasized is &quot;personal being of the punishment&quot; which has also been emphasized in The Qur'an in many verses. The remarkable point about this is the apparent differences between The Qur'an and The Torah about this principle that these subjects should not be inconsistent with the principle of &quot;personal being of the punishment&quot;. Because these verses are intended to express the conditional and hereditary effects of sin, and transferring the evil to future generations, not transferring apparent punishment and penalties to them. Criminal responsibilities sometimes are missing in the objective form and sometimes in the subjective form. In some cases, the legislator, for some reason, removes the title of criminal from the action, on the others, the causes of disclamation and deterioration most lie in the criminal person not in transition. These factors, with some variations have come in both religions. Penalty goals in both religions have also many similarities in many aspects among which may be cited protection of Divine sanctuary, concealing the effect of the sin, restraining the offender and his family and friends.

N/A N/A

Manu Marcus Hubner

A ética e a moral são definidas de forma relativa, dependendo da convenção de cada comunidade, segundo a definição de Bertrand Russell. Mas a Bíblia Hebraica acredita na existência de um modelo absoluto e universal. Existem diversas passagens dentro da literatura bíblica que levantam questões de cunho ético, como, por exemplo, a discussão entre Deus e Abrahão sobre a sobrevivência ou não das cidades de Sodoma e Gomorra. Discussão essa que não é repetida pelo patriarca Abrahão quando Deus lhe ordena a execução de seu próprio filho. Muitas outras questões pertinentes podem e devem ser levantadas, não só para melhor compreensão do texto bíblico, mas também para o desenvolvimento do pensamento humano em geral.

Huston Smith

A. Samad, Lowell M. Glenn

Moses Rischin

E. Gaustad