Journal articles on the topic 'Shin Priests'

In the two main branches of Jōdo Shinshū (or Shin Buddhism), the Ōtani-ha and the Honganji-ha, a movement toward gender equality emerged in the 1980s. This movement and its development have brought about internal discussions on discrimination against women and an increasing awareness of gender issues, as well as concrete reforms of institutional laws. In the Ōtani-ha, a ruling that explicitly excluded women from becoming temple chief priests (jūshoku) led to protests and petitions by the association of chief priests’ wives and resulted in the establishment of the “Women’s Association to Consider Gender Discrimination in the Ōtani-ha.” Although the Honganji-ha has formally accepted female chief priests since 1946, the definition of the role of the bōmori (lit. temple guardian) as the temple chief priest’s wife suggested hierarchical gender roles, which also stimulated demands for reforms. This article shows the forms of gender discrimination which have been the focus of debates and discussions. Here, I present the reforms and changes that have been achieved over the past few decades and examine the reasons and influences that were instrumental during this process. In this context, I analyze the arguments used by both the reform-oriented and the conservative sides of the issue, and I also explore the relationship of this gender discrimination discourse to earlier Shin Buddhist social developments, such as internal reform movements and efforts to combat discrimination against burakumin.

The Gilgit-Division (northern Pakistan) and the Dah-Hanu area (the westernmost part of Ladakh, India) have always been difficult to access. This is due in part to the mountainous terrain, which is made even more treacherous by the prevailing security instability (certain areas are still off limits for foreigners due to the Kashmir conflict). Hence, there has been very little anthropological research undertaken in this area over the last 50 years. The present paper attempts to revive the interest in these neglected regions by examining ancient traits of shamanism, as well as the worship of pre-Islamic and pre-Buddhist deities, still prevailing around Gilgit and in the Dah-Hanu area. Furthermore, this study sheds light on the history, culture and religion of the Shin people. It does so by elaborating on the changes the old Dardic belief system underwent in order to adapt to the missionary efforts of “world-religions” conquering the region. Finally, this work attempts to explain and date the different Shin-migrations, which took these people from their homesteads in Kohistan to the Gilgit region and from there to the Dah-Hanu area. The research is based on interviews carried out by the author in Gilgit, Bagrot, Hunza and Nagar, as well as in the Dah-Hanu area (15 male and 15 female shamans; 6 male priests, and numerous villagers) between 2011 and 2013. In addition, the author witnessed the very rare initiation of a male shaman in Lower Hunza. He further observed two shamanic séances in the Dah-Hanu area.

The article aims to confirm the hypothesis presented in 2011 that the chuanqi tale “Xue Zhao” by Pei Xing (9th century) contains a sequence of motifs characteristic of the international tale type “Sleeping Beauty” (no. 410 in the Aarne – Thompson Index). The role of the Daoist Celestial master Shen (Shen Yuan / Shen Yuanzhi) as a helper is considered. The author provides some data on the image of Master Shen as the companion of Emperor Xuanzong on his lunar journey in Tang fiction. The article proves the existence of parallel characters to Shen Yuan in the early Western European versions of “Sleeping Beauty”.

The concept of Imam Mahdi is a concept of a character who will appear at the end of time and is awaited by his people. In the discussion of Imam Mahdi in the Shia Imamiyah, it is explained that what is meant as Imam Mahdi is Imam Hasan al-Askari, namely the last Imam of the Shia Imamiyah who in his childhood disappeared and is believed to appear as Imam Mahdi at the end of time. The concept of Imam Mahdi has similarities and differences with the concept of Imam Mahdi in Ahlussunnah, Messiah in Judaism, and Jesus in Christianity. The similarity is that all will emerge at the end of time to strengthen each other's religions, while the difference is the character that each concept means is different. The Shia Imamiyah teachings explain that Imam Mahdi will act as 1) Heir and World Leader as described in Surah al-Qashash verses 5-6. 2) Reinforcement of Religion at the End of Time is found in Surah al-Nur verse 55 and Surah al-Taubah verse 33.3) Witnesses for its people are found in Surah al-Nisa verse 41, Surah al-Nahl verses 84 and 89, and Surah al- Qashash verse 75.

On 25 March 1586 for refusing to plead on a charge of harbouring Catholic priests Margaret Clitherow was pressed to death in York. She was in dying one quarter of an hour, a sharp stone as much as a man’s fist put under her back; upon her was laid to the quantity of seven or eight hundreth weight, at the least, which, breaking her ribs, caused them to burst forth of the skin. Thus most victoriously this gracious martyr overcame all her enemies, passing [from] this mortal life with marvellous triumph into the peaceable city of God, there to receive a worthy crown of endless immortality and joy.This quotation forms the climax of A True Report of the Life and Martyrdom of Mrs Margaret Clitherow, written by the seminary priest John Mush within three months of her death. Mush produced his work with a quite explicit didactic purpose. It hath been a laudable custom in all ages from the beginning of Christ his church [he wrote on the first page] to publish and truly set forth the singular virtues of such her children as either in their lives by rare godliness did shine above the rest, or by their patient deaths most stoutly overcame all barbarous cruelty, and both by their lives and deaths glorified God, encouraged to like victory their faithful brethren, and with invincible fortitude confounded the persecuting tyrants…

The discussion of the Fatimid Dynasty was an interesting discussion, because the controversy caused by the dynasty was enough to stir the Islamic world. Some author said this kingdom has a great contribution to introduce Muslims to science, because they build the University of al-Azhar. On the other hand, this kingdom is said to be an intolerant extremist kingdom, suppressing Sunni Muslims or Ahlussunnah wal Jamaah. The history of the kingdom filled with oppression, deceit, and deviation from the teachings of Islam is also another side that needs to be raised and discussed. Before discussing the political power of the Fatimid dynasty, we first discuss the ideology of this kingdom, because this is the underlying political movement. Fatimid dynasty was a Shiite-ideological kingdom, more precisely the Ismailis. Isma’ili Shi’ah is a Shi’ite sect who believes that Ismail bin Ja’far is the seventh priest, as for the majority of Shia (Shi’a Itsna Asyriyah) believes that Musah bin Ja’fa was the seventh imam after Ja’far ash-Sadiq. The differences in this subject matter then evolved into other doctrinal principles that increasingly distinguished Ismaili Shiite teachings from mainstream Shiite, Shiite Asna Asyriyah, so this teaching became a separate sect. Ismailis have beliefs that deviate far from the teachings and creeds of Islam. Like other Shiite sects, Isma’ilis Shiites also believe that priests are awake from sinful deeds, they are perfect figures, and there is no gap at all

The author publishes a unique hoard of bronze objects found in the area of the Irdyk gorge in the southeastern part of the Issyk-Kul region. It consisted of three pairs of items: daggers, sickles and mirrors that were not accidental. There was a stylized relief image in the Scythian-Siberian animal style on the one of the two mirrors. This mirror is the first known find of such type from the territory of the Saka culture of the Tien Shan region. The other items from the hoard have analogies in the materials of previously known burial grounds and hoards of the Saka period in this region. This allows relating the hoard from Irdyk to the 7th — first half of the 6th centuries BC. Presence of paired objects in this hoard also attracts attention because it is observed in the Tien Shan region for the first time. Presence of these three categories of items in the hoard can be attributed as a ritual offering from the three most important social groups of the Saka society — priests, warriors, plain herdsmen and farmers, that is also confirmed by the ancient written accounts.

Abstract This article explores the role of some prominent ethnic minority armies in the course of resistance to the coup. It selectively describes how some ethnic minorities such as Karen, Kachin, Karenni, Chin, Rakhine, Wa, and Shan play leadership role in the resistance movement before and after the 2021 military coup. It emphasizes the ongoing movement of how the 2021 coup created a window of opportunity for the interreligious collaboration between such ethnic minority groups and ethnic majority Bamar groups. It then shows how their interethnic collaboration blocked coup makers from consolidating their powers. The article also highlights how some ethnic minority Christian leaders, pastors, lay Christians, nuns, and priests witness their prophetic and apostolic faith in various ways of hidden and public resistance.

Drawing on Daoist Association sources, fieldwork and interviews, this article analyses some major aspects of Daoism in China today. It first presents the revival of destroyed Daoist temples, the return of liturgical activities in Daoist temples and the establishment of training classes for young Daoists. It also discusses the restoration of ordinations of Daoists at the Quanzhen monastery Baiyun guan and the Halls of Zhengyi Tianshi at Longhu shan. Based upon the National Daoist Association's statistics from 1996, there were about 20,000 “Daoist priests who live at home,” called sanju daoshi, who perform Daoist ritual outside monasteries in local communities across China. Despite the state's policy of controlling sanju daoshi, the revival of Daoist ritual tradition in village temples in China today reveals that Daoism is still very much alive in Chinese communities.

Perawi adalah individu berperanan dalam meriwayatkan hadis atau cerita. Karakter dan kriteria perawi memberi impak yang signifikan terhadap kandungan riwayatnya. Ilmu al-Jarḥ wa al-Ta’dīl telah menggariskan bahawa krisis integriti paling serius adalah perawi itu digelar sebagai pendusta. Hal ini telah berlaku kepada sejumlah perawi utama bagi riwayat dalam kitab-kitab aliran Syiah. Justeru, makalah ini bertujuan untuk membincangkan tentang status perawi-perawi utama bagi aliran Syiah, yang dituduh sebagai pendusta oleh imam dan ulama al-Jarḥ wa al-Ta’dīl mereka sendiri. Makalah ini juga memilih Zurārah bin A’yan yang dianggap perawi paling utama dan menganalisis riwayatnya dalam kitab al-Kāfī sebagai suatu pensampelan. Metode yang diaplikasikan dalam kajian ini adalah kualitatif berasaskan metode analisis kandungan. Data yang diperoleh akan dianalisis secara konseptual dan relational. Kajian mendapati bahawa para perawi utama bagi riwayat aliran Syiah telah digelar sebagai pendusta oleh ulama sealiran mereka, termasuklah Zurārah bin A’yan. Kesimpulannya, kuantiti riwayat perawi seperti mereka yang banyak dalam kitab-kitab utama Syiah, seperti al-Kāfī, telah menghilangkan nilai autentiknya, seterusnya melenyapkan kebolehpercayaan terhadap Syiah. ABSTRACT A narrator is a person who plays a role in narrating a hadith, which is also known as a tradition, or story. The character and criteria of a narrator of hadith have a significant impact on the content of their tradition. Al-Jarḥ wa al-Ta'dīl's pointed out that the most serious integrity crisis concerning Shia narrators is that they are branded as liars, which has happened to several main narrators of the Shia books. This paper aims to discuss the status of the main Shia narrators who have been accused of lying by their own al-Jarḥ wa al-Ta’dīl priests and scholars. This paper selected Zurārah bin A’yan as the primary narrator for study, and analyses his narrations in the book of al-Kāfī as the sample. The method applied in this study is qualitative, based on the content analysis method. The obtained data obtained was then conceptually and relationally analysed. It was found that secular scholars have called the major narrators of Shia throughout the flow of history liars, including Zurārah bin A’yan. In conclusion, many historical narratives such as those found in the majority of Shiite scriptures, such as al-Kāfī, have had their authenticity questioned and doubted, thus eroding the credibility of the Shia.

Sting, aka Gordon Sumner (b. 1951 in Wallsend, close to Newcastle upon Tyne), is a famous songwriter and performer who grew up in a Catholic environment. Although he does not identify as Catholic anymore, the religious images and notions he grew up with appear rather frequently in his work. This article explores examples of religious imagery in his album The Last Ship (2013), and in the musical of the same name based on the album. To date, the musical has been produced from two very different books: a US version by John Logan and Brian Yorkey (2014), and a UK one by Lorne Campbell (2018). The US version includes many religious notions, and in particular, includes a priest as one of its central figures. The UK version has little to no religion in it. The article suggests that each of these versions reflects a certain historical moment in the life of Wallsend, from where, supposedly, the ‘last ship’ was launched.

The paper examines the Adoption of ritual and poetry of Aláwòrò-Ẹkùn deity in combating regional instability in Nigeria. This was done with a view of projecting deity and its rituals as a means of resolving conflicts and instability in the society. The study makes use of in-depth interviews with four selected participants from Aláwòrò-Ẹkùn worshippers (one priests and three followers). These participants were selected from Arárọ̀mí-Ale one of the Àwórì communities in Lagos State. Audio-visual and photographic recordings were used for documentation of symbolic elements and oral performances at the shrines. The findings showed that ritual and poetry is an effective method to combat regional instability in Nigeria. It increases cooperation, trust and foster a sense of solidarity among neighboring communities. Also, it showed this deity as a savior that rescued people of Ọ̀jọ́ community in Lagos State and its environment from robbers, kidnapers, terrorist and the epidemic of 1935. The poetry becomes the means of communicating with the deity to fish out traitors and the aggrieved ones before sacrifices. The study concluded that Aláwòrò-Ẹkùn deity had played crucial roles right from the ancestral period by ensuring safety of Ọ̀jọ́ and Arárọ̀mí-Ale community. It also pointed to the fact that Aláwòrò-Ẹkùn deity is the pillar of peaceful co-existence and unity in Arárọ̀mí-Ale and Ọ̀jọ́ community. The followers were compelled to settle their grievance and grudges before appearing in Aláwòrò-Ẹkùn shine. If this is generally accepted, prolonged grudges or disagreement that may lead to instability in the community will be resolved and instability will be prevented. The findings showed that the adoption of ritual and poetry is an effective method to combat regional instability in Nigeria.

In the history of the world and the history of East Asia, there is a big difference in categorizing people. In the history of the world, for example, people are classified into ‘king-priest-commoner-slave’ or ‘king-commoner-labor’. In the history of East Asia, on the contrary, people are divided into four categories: scholar, farmer, artisan and merchant. This kind of classification started a very long time ago, and it is even stated in Shujing (Classic of Documents) and Guanzi (Book of Master Guan). In other words, such categorization at least existed even before the Zhou Dynasty. It lasted until the Qing Dynasty in China and until the Joseon Dynasty in Korea. In terms of Mencius’ view of these four occupations, they were explained with tonggongyishi (exchange of efforts and goods (fruit of efforts)). According to his analysis, all occupations have surplus and deficiency, and people have very diverse needs and desires. Therefore, it is needed to make up for such deficiencies by exchanging surpluses. In other words, division of labor and trade were understood as a basic principle of human life. There also was a policy to support those who may not be able to generate a surplus. Considering the above results, it is understandable to have Mencius’ yixing 易姓 Revolution and easy to understand the basic framework of the policy designed to enrich people. Mencius believed that such policy was critical in building a good [shan 善] society.

Judging from the history of the emergence of Shia there are different views of Shia leaders. Some say that the early emergence of Shi'ism was just a political movement. This is seen by the support for Sayyidina Ali as caliph after the death of the Prophet. Another opinion states his appearance as a supporter and follower of Sayyidina Ali in the battle of Jamal and Shiffin. However, it is different from a contemporary thinker who wrote about Shi'ism in the book Al-Khututh al-'Aridhah Li Dini al-Syi‘ah, namely Muhibuddin al-Khatib. Departing from the contradiction of the emergence of Shi'ism itself, this paper aims to explore the opinion of Muhibuddin al-Khatib. This research is a qualitative study of literature. Sources of data were obtained from books, journals, articles, and everything relevant to this research. This research method uses a comparative method of the opinion of Shia leaders. As for the results of this research, according to Muhibuddin al-Khatib, the early emergence of Shiites in the first period was political and not religious, where the imams of the Ahl al-Bayt handed over all rights to all people in terms of power and deliberation, as well as the rights of all Muslims in choosing and nominating who entitled to the caliphate. However, there is an evolution in Shiite thought about the transformation of Shiite groups from politics to religion by the "Imamiyah" who link the idea of the "Imamah Ilahiyah". More than that, believing in the Imamate has been included in the pillars of faith. Muhibuddin al-Khatib concludes that the Shi'ites have made their priests like God. Thus, the theology becomes the core and principle of Shi'ism which changes from a political face to a theology. So, Muhibuddin al-Khatib concluded that Shi'ism is not just a school or sect, but has turned into a religion. This is because there are special beliefs that are not found in Muslims who follow the Qur'an and the Sunnah of the Prophet. Dilihat dari sejarah kemunculan Syiah terdapat perbedaan pandangan dari para tokoh Syiah. Ada yang menyatakan bahwa awal kemunculan Syiah hanyalah gerakan politik. Ini dilihat dari dukungan terhadap Sayyidina Ali sebagai khalifah pasca wafatnya Nabi. Pendapat lain menyatakan kemunculannya sebagai pendukung dan pengikut Sayyidina Ali dalam pertempuran Jamal dan Shiffin. Akan tetapi, berbeda dengan seorang tokoh pemikir kontemporer yang menulis tentang Syiah dalam kitab Al-Khututh al-‘Aridhah Li Dini al-Syi‘ah, yakni Muhibuddin al-Khatib. Berangkat dari kontradiksi kemunculan Syiah itu sendiri, makalah ini bertujuan menelusuri pendapat Muhibuddin al-Khatib. Penelitian ini merupakan kajian kualitatif pustaka. Sumber data diperoleh dari buku, jurnal, artikel dan segala hal yang relevan dengan penelitian ini. Metode penelitian ini menggunakan metode komparatif pendapat para tokoh Syiah. Adapun hasil penelitian ini adalah menurut Muhibuddin al-Khatib awal munculnya Syiah pada periode pertama bersifat politik bukan agama, di mana para imam Ahlul Bait menyerahkan seluruh hak kepada seluruh umat dalam hal kekuasaan dan musyawarah, serta hak semua muslim dalam pemilihan dan mencalonkan siapa yang berhak atas kekhalifahan. Akan tetapi, terdapat evolusi dalam pemikiran Syiah tentang transformasi kelompok Syiah dari politik ke agama oleh "Imamiyah" yang menghubungkan gagasan "imamah ilahiyyah". Lebih dari itu, mengimani imamah telah dimasukkan ke dalam rukun iman. Muhibuddin al-Khatib menyimpulkan bahwa Syiah telah menjadikan para imam-imam mereka seperti Tuhan. Sehingga, teologi tersebut menjadikan inti dan asas dari Syiah yang merubah dari wajah politik menjadi teologi. Maka, Muhibuddin al-Khatib berkesimpulan bahwa Syiah bukan hanya sekedar mazhab maupun sekte, akan tetapi sudah berubah menjadi agama. Ini dikarenakan terdapat kepercayaan khas yang tidak ditemukan pada orang Islam pengikut al-Qur’an dan Sunnah Rasulullah.

The prehistoric discovery that certain plants cause harm and others have curative powers is the origin of the healing professions and its practitioners (priest, physician, and apothecary), as well as professions devoted to plants (botany and horticulture). The description of plants and their properties and virtues (termed herbals in the 16th century) became an invaluable resource for the physician and apothecary. The earliest medicobotanical treatises date to antiquity. A Sumerian tablet from about 2100 bce (before current era) contains a dozen prescriptions and proscribes plant sources. In China, the Pen T'Sao Ching, assumed to be authored by the legendary Emperor Shen Nung in 2700 bce, but probably written in the first century, contains about 100 herbal remedies. The Ebers Papyrus, a medical treatise from ancient Egypt dates to 1550 bce but contains material from 5-20 centuries earlier. In Greece, the great botanical treatise Enquiry into Plants of Theophrastus, devotes book IX to the medicinal value of herbs. The herbal De Materia Medica by Pedanios Dioscorides of Anazarba, a Roman army physician, written in the year 65, the most famous ever written, was slavishly referred to, copied, and commented on for 1500 years. The great epoch of printed herbals appeared in the 16th century of which the most notable are Das Buch zu Distillieren (1500) by Hieronymus Brunschwig; Herbarum Vivae Eicones (1530, 1532, 1536) by Otto Brunfel; Kreüter Buch (1542) by Hieronymus Bock; De Historias Stirpium (1542) of Leonhart Fuchs; New Herball (1551, 1562, 1568) by William Turner; Commentarii “on Dioscorides” (1544) by Pier Andrea Mattioli; Crôÿdeboeck (1554) by Rembert Dodoens; and the Herball (1597) by John Gerard. Botany and medicine were essentially in step until the 17th century when both arts turned scientific and, at this juncture, botanical works would essentially ignore medicinal uses while medical works were devoid of plant lore. Yet, the medicinal use of herbs continues as an alternate form of medicine and remains popular in various forms to the present day despite the questionable efficacy of many popular herbs and the reliance of many herbal recommendations on superstition and astrology. The fact that most drugs were originally plant-based has encouraged a new look at the medicinal properties of plants.

Ship graffiti are one of the most common illustrations or vandalismsfound on the walls of medieval and post-medieval monuments in Mediterraneancountries. A multitude of vessels of various types and sizes have been carvedor drawn by the people of the Middle Ages on monuments, such as the Parthenonand the cathedral of Majorca, and humble buildings, such as cisterns and baths. Who made these graffiti? And why? Their occurrence in places of worship(churches, mosques) indicates that they were tokens of suppliance and votives,but equally common is their appearance in secular buildings, often related withwater (baths, fountains, etc.). Moreover, their quality ranges from simplistic‘banana boats’ to highly accurate representations of ship hulls and theirrigging.  This paper will examine certain case studies of medieval Mediterraneangraffiti and propose different scenarios for the nature of their engravers orpainters and the circumstances which led to their creation. Its aim is toexplore the complicated relationship between the creation of ship graffiti andthe contemporary world.

Imam Mahdi is believed by both Sunni and Shiite Muslims to be present at the end of time. This belief is reinforced by the Qur'an and Sunnah of the Prophet Muhammad SAW. But they differed in their views regarding the figure of Imam Mahdi al-Muntadhar. Even among Sunnis and Shiites themselves have a variety of views. Among Sunnis there are three opinions about the Mahdi. First, Imam Mahdi comes from the descendants of Fatimah az-Zahra, whose name is the same as the name of the Prophet Muhammad. and the name of his father is the same as the name of his father the Prophet Muhammad, namely Abdullah. Secondly, Imam Mahdi is only a figure of a savior of human life. Thus, he does not have to come from the descendants of Fatimah az-Zahra, but a Muslim. Third, Imam Mahdi is not an individual figure but a symbol of the triumph of truth over evil or the triumph of justice over injustice. This assumption is widely held by modern thinkers. Among the Shiites there are also three opinions regarding the figure of the Mahdi. First, the Kaisaniyah class who considered Muhammad bin Hanafiah, the son of Ali bin Abi Talib as Imam Mahdi. Secondly, the Shia Isma'iliyah as-Sab'iyah (Shia Seven Imams) claims Isma'il bin Ja'far as-Sadiq as the Mahdi Imam. Third, the twelve Shi'ites or the Imamiyah Shiites consider the Mahdi priest to be the twelfth imam named Muhammad bin Hasan al-Mahdi. His father's name was Muhammad bin al-Hasan al-'Askari bin Imam Ali al-Hadi bin Imam Muhammad al-Jawad bin Imam Ali Ar-Ridha bin Imam Musa al-Kadzim bin Imam Ja'far Ash-Shodiq bin Imam Muhammad al-Baqir bin Imam Ali Zainal Abidin bin Imam al-Husain bin Imam Ali bin Abi Talib as. His mother was Nargis who was a spokesman.

ملخص البحث: بزغ نجم جبران في سماء الأدب بداية القرن العشرين إثر نشره عدة أعمال نثرية وشعرية باللغة العربية والإنكليزية، تميزت بسموها العاطفي والأخلاقي وتطلعها إلى حياة روحية مثالية. ويدرك الناظر في أعمال جبران، بداية بكتابه نبذات في فن الموسيقى الذي نُشر عام 1905م وانتهاءً بـــ: التائه الذي نُشر عام 1932م بعد عام من وفاة كاتبه. وقد يظن المطالع لصفحات العواصف أو لهجومه في أعمال أخرى على الكهنة أو القارئ في سيرته أنه طُرِد من الكنيسة وأنه رفض التوبة والاعتراف على فراش الموت بأن هذا الكاتب بعيد عن الدين والتدين فيما يكتب؛ لذلك يجدر الاهتمام بدراسة التصور الديني الذي يظهر في أعمال أحد أهم الكتاب العرب المهجرين، بمنهج وصفي وتحليلي. من أهم نتائج الدراسة هذه أن تنوع التجليات والمؤثرات الدينية في أعمال جبران يشبه بعض الحركات الدينية الحديثة التي تجمع بين القيم النبيلة مثل الحب والعدل والإحسان مازجةً بين معتقدات وتعاليم دينية مختلفة. وقد تشابه بعض خصائص الدين عند جبران أيضا المدرسة البيرنيالية التي تعتبر الأديان سبلاً متعددة إلى هدف روحي واحد، وتعتبر التشريعات جزئيات متنوعة تحيط بقلب روحي جامع لها. الكلمات المفتاحية: جبران – الدين- البعد الفلسفي- البعد العقدي- البعد الأخلاقي. Abstract: The talent of Gibran in literature began to shine in the beginning of the 20th century after the publication of his various poetic and prosaic works in English and Arabic that were uniquely characterized with lofty emotions and ethics in addition to visionary longing for an ideal spiritual life. Anyone who dwells on his works, initially with his book ‘Summaries on the Art of Music” which was published in 1905, ending with “The Lost One” published in 1932, a year after his demise, would ne insightful of his theme. A reader might think upon reading the pages of “The Storms” or from his attacks on others or on the priests; or one who would read about his story being driven away from the church and that he refused redemption while he was on his dying bed, that his writing was void of any religious substance and religiosity. For this reason, it would be significant to study the religious perspective of on one of the most important Arab migrant writer descriptively and analytically. Among the most important findings of the study are: the religious representations in Gibran’s works are similar with some of the modern religious movements that combine between values such as love, fairness, benevolence with various religious teachings and beliefs. Some of his religious perspectives were also similar with religious liberalism that regards the variety in religious beliefs as sharing the common mean to gain a common spiritual attainment. The various rituals in religions are regarded as subcategories that are united with the same spiritual heart. Keywords: Gibran- Religion- Philosophical Dimension- Faith Dimension- Ethical Dimension. Abstrak: Bakat Gibran dalam penulisan mula terserlah pada permulaan abad yang ke 20 selepas pelbagai penulisannya dalam bentuk prosa dan puisi mula dalam bahasa Arab dan Inggeris dicetak. Penulisan beliau unik kerana bercirikan emosi yang tinggi serta etika yang dalam yang dipacu untuk menggagaskan satu kehidupan kerohanian yang ideal. Sesiapa yang mendalami penulisan beliau, bermula dengan bukunya ‘Ringkasan-ringkasan Seni Musik’ yang dicetak pada 1905 diakhiri dengan ‘Yang Hilang’ yang dicetak pada 1932, setahun selepas kematiannya akan dapat secara umum menggarap tema penulisan beliau. Pembaca yang membaca lembaran-lembaran ‘Ribut’ atau serangan beliau terhadap para rahib dan lain-lainnya; atau sesiapa yang pernah membaca cerita beliau dihalau keluar gereja dan kedegilan beliau untuk menyatakan taubat ketika terlantar di katil di ambang kematian; bahawa penulisannya tersisih daripada unsur keagamaan dan keinsafan. Oleh kerana itu, adalah wajar untuk dijadikan kajian perspektif keagamaan Gibran yang merupakan salah seorang tokoh Arab migran tersohor dalam penulisan secara deskriptif dan analitikal. Di antara dapatan kajian terpenting ialah: pengungkapan ciri keugamaan dalam penulisan Gibran adalah sama dengan beberapa pergerakan keagamaan yang menggabungkan di antara nilai-nilai cinta, keadilan, kebajikan dengan pelbagai ajaran keagamaan dan kepercayaan. Beberapa perspektif keagamaan beliau juga sama dengan fahaman liberalisma agama yang menganggap kepelbagaian agama adalah merupakan cara yang sama untuk mencapai tahap kerohanian diri. Kepelbagaian ritual dalam agama-agama pula adalah merupakan kategori-kategori kecil yang disatukan oleh kerohanian hati. Kata kinci: Gibran, Religion, Dimensi Falsafah, Dimensi Kepercayaan, Dimensi Akhlak.