Essays comparing islam and christianity

Comparing Islam And Christianity And Islam
  1. Christianity vs Islam Comparison and Contrast
  2. Comparing Christianity and Islam Essay - Words | Bartleby
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Or so it appears from the outside. But this way of seeing the pilgrimage is relatively new.

It seems to have originated in accounts by 19th-century European travellers. The most active and best proponents of the myth of the Hajj have always been notable Western converts, such as the Galician Jew Leopold Weiss, who became the Islamic thinker and Pakistani politician Muhammad Asad, or Malcolm X, the activist for equality in the United States, who wrote about the Hajj in rapturous terms.

Muslims themselves have also taken up the claim that the Hajj represents a kind of ideal society, free of the prejudices and divisions that dominate the profane world. Proponents of the Hajj as a social ideal speak of the brotherhood it enacts. Brotherhood is a common and powerful metaphor of closeness.

Christianity vs Islam Comparison and Contrast

As all brothers know, however, brotherhood is rarely if ever about equality. Muslim teaching has much to say about brotherhood, and about equality. Clearly, they are not the same thing, and can even contradict one another. Families, after all, tend to be hierarchical and harbour various kinds of violence. They often sacrifice some members for others. But Abraham was ready to sacrifice one son and abandon another.

This is not a simple and happy family. Nor is it necessarily a close one. Only a minority of Muslims, those living around the Mediterranean basin or the Caucasus, have grown up with Christians and Jews as interlocutors and neighbours.

Comparing Christianity and Islam Essay - Words | Bartleby

Like the idea of the three monotheistic brothers, the idea of Muslim unity is recent, well-meaning and highly misleading. At a deep level, both ideals — Muslim unity and Abrahamic religions — are based on violence. But what does it really mean to describe as violent such a seemingly benign ideal as Muslim unity?

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L ast August, I was in Riyadh for a conference. The Hajj was about to begin, so the opportunity was a rare one. Thanks to the Indian consulate in Jeddah, I managed to secure the services of guides in both cities. And so I found myself travelling to Mecca with an Indian driver and companion. He turned out to be a Muslim divine from the city of Deoband, one of the great seminaries of the subcontinent.

In its magnificently craggy desert setting, Mecca is a redeveloped place, devoid of any historical or aesthetic character.

Many circled the Kaaba while filming themselves with mobile phones, adding a new gesture to the ceremonies of pilgrimage. Both involved hundreds of fatalities. But the only discomfort I suffered was when a pilgrim in a wheelchair ran over my foot as I trudged my seven circles around the Kaaba. On the road back to Jeddah, the driver got into an argument with the Deobandi divine. Our driver was a fan of the Mumbai-based television preacher Zakir Naik.

He is a conservative televangelist whose sermons are in the model of American media figures such as the Southern Baptist pastor Jerry Falwell, as were the orations of his predecessor, the South African Muslim preacher Ahmed Deedat. Like Deedat, Naik preaches in English, and his popular show espouses highly conservative views. He wears a Western suit and a skullcap.

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The driver also wore Western clothes, and clearly saw himself, like Naik, as a modern man, yet one who prized social and religious harmony above all else. The driver said he disapproved of the sectarian disputes among Muslims and religious conflict in India, too. He praised the peaceable nature of the Hajj. The Saudis, he observed, support one form of Islam and prohibit the public manifestation of all others.

The nature of Saudi government ensured many different kinds of believers could mingle without open dispute. Indian democracy, the Deobandi divine noted, entailed the absence of a state religion. Sectarian disagreement and disputes, he observed, resulted naturally from the freedoms of a republican form of government. Republics, he insisted, maintain their democratic character through disagreement.

They would lose it by favouring any one religion — by which of course he meant Hinduism — even if it was to promote social harmony. Consensus, he was saying, was not a mark of freedom but its opposite. Liberal Muslims commonly make this argument about the good of religious difference. When they do, they often cite scriptural passages about the virtue of difference and the competition in goodness it makes possible.

The Deobandi divine, however, drew his justification not from theology, but politics construed as a realm autonomous of it. He was not interested in tolerance or pluralism as inherently good things. Instead, the divine made a case that conflict and contestation must be part of political life. Some Christians appreciate the Muslim recognition of Mary as embodying the highest virtues. So we are left with figures who appear in both scriptures, whose stories remain strangely familiar and yet what they mean and represent is so different.

Still, there are some similarities — if for Christians Christ is the primary source of future hope, for Muslims, his return marks the beginning of the end times. Jesus not Muhammad will return but Jesus will not return as saviour. Here is a Jesus who leads by example, who takes on suffering and who utters eternal truths. Wonderful stories are told about Jesus in sufi literature. He once saw a man combing his beard with his fingers, so Jesus threw away the comb. He saw another drinking from a river with his hand cupped, so Jesus threw away the cup. The explanation is that Jesus is an ascetic, so if he has possessions, these things could be construed as a love for this world. Another story is that Jesus said when someone turns a beggar away empty handed, the angels will not visit his house for seven days. Islam continues to revere Jesus but sees in him neither the fullness of prophecy nor the fullness of God.

For Christians, human prophecy is not enough to describe the eternal character of Jesus, God has revealed himself in Jesus. At Christmas God gives us of himself in Christ to establish a personal relationship with humanity. Christians speak of a loving God in a particular way. Many years ago I was lecturing in Rome to a group of Catholic students. For her neither scripture nor prophecy were enough. It was what God had done to himself, his movement to show love for his creation which mattered. God loves unconditionally in Christianity and he sealed his love through Christ on the cross.

There in the humble birth, the shining star and the gifts of the wise men is the story of divine incarnation and redemption. The Mary-Jesus story ends in a dramatically different way in Christianity than it does in Islam. Prophecy alone was not an adequate response to Jesus from a Christian perspective.

But in Islam, there is no divine accolade bigger than the election of human prophecy. Whatever the relationship between God and his prophets, the divine and the human remain distinct. So I am left with two stories about Jesus. Islam, Christianity, and Judaism believe that their sacred texts or scriptures are the "Word of God. Judaism awaits the coming of the Jewish Messiah.

An Islam Christian Debate: Part 1

Christianity awaits the Second Coming of Christ. Islam awaits the coming of Mahdi Sunnis in his first incarnation, Shi'as the return of Muhammad al-Mahdi. The three religions encompass Gabriel as considered an archangel to Jews and Christian and according to Islam Gabriel is the angel who revealed the Qur'an to Muhammad. The religions also adhere to a pilgrimage which is considered a spiritual long journey or search of great moral significance. Sometimes, it is a journey to a sacred place or shrine of importance to a person's beliefs and faith.