Essay of muslim religion

The Muslim religion dates all the way back to BC when the prophet Muhammad was said to be Muslim Women Are Oppressed By Their Religion Essay.
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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.

Democracy, he was saying, was not afraid of disagreement. On the contrary, democracy and freedom depended not on some false consensus, but on institutional mechanisms that helped prevent dispute from turning into violence or oppression. In other words, democracy made living with disagreement possible. The channels and institutions of disagreement in India and other democracies might not always prevent violence.

During elections they can even foment it. Nevertheless, their ideal is meant to stand as a guarantor of freedom for all citizens, not just members of one religion or sect.

The cleric left scripture to the side. He focused on the state, and its essential role as the guarantor of this freedom. What exactly secularism means, however, constitutes one of the great subjects of disagreement in India. The nation-state is inescapable when it comes to matters of establishing and governing matters within and between religious communities. However, even the possibility and experience of the Hajj is shaped entirely by nationality. It is not a melting away of national distinctions in transcendental unity.

Rather, the Hajj is a carefully managed, entirely conventional instance of internationalism. Throughout the Hajj, pilgrims are marked by national identity. They are provided name tags, backpacks, sun visors and other paraphernalia by tour companies. All are embossed with national flags or printed in their colours. Guides have national flags attached to their clothing.

Islam Is A Religion Of Islam

National languages play a crucial role in the Hajj. Because of the large numbers of Keralans settled in Gulf countries, one also saw housing and other services identified in Malayalam, the language of Kerala, in southern India. Sometimes, a dormitory in Mecca becomes full, and a pilgrim from one part of the country must be housed with pilgrims from another region. As a result, very few pilgrims can communicate with those from other countries in any language but English or French: which it is depends on their particular history of colonisation.

Against Muslim unity

Thus even the experience of Muslim global unity supposedly exemplified by the Hajj is facilitated by the languages of the Western European coloniser. Arabic, English, and Urdu are the languages most conspicuous at the Hajj, visible on signs and notices all over Mecca and Medina. Arabic is there largely for symbolic reasons, given that there are relatively few Arab pilgrims. My guide and I conversed in Urdu, which is both a north Indian language and the national language of Pakistan.

We often came across Pakistani pilgrims speaking the same language. But because my guide and I were marked as Indian, never once did they acknowledge us, nor us them. We exchanged no words of greeting at this most sacred site of Muslim brotherhood and unity. We remained identified by our nation-states, which defined our experiences. The multilingual signs of Mecca proliferate at important sites and monuments.

The Saudi government fears that such souvenirs could engender idolatrous, un-Islamic attachment. Such monuments would surely become objects of idolatry.

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The historic battlefield of Uhud outside Medina, for instance, had been walled with opaque glass, but pilgrims broke holes to peer at the wilderness within. The Hajj is also replete with small acts of insubordination. Signs bearing images of forbidden practices, each crossed out by a red X, serve only to highlight these instances of minor rebellion.

In effect, the signs speak of a city under occupation, apparent prescriptions for order imposed from above by a foreign ruler. The Saudi royal family and its Wahhabi form of Islam, after all, took the holy cities by force only in the 20th century, in the wake of the First World War. The harmony of the Hajj is simply not based on any kind of Muslim unity of any significance. Its order and concord derive from, on the one hand, the dominance of Saudi monarchy and Wahhabi establishment and, on the other, mutual indifference among Muslims. My Indian driver told me of a rumour about the Barelvis, great rivals of the Deobandis in India and Pakistan.

He accused the Barelvis of praying privately in their hotel rooms. They feared, he alleged, that standing behind Wahhabi imams in the mosque would imperil their salvation. It is true that Saudi control confers on the Wahhabi denomination some exclusive prerogatives in the holy cities. T oday, calls for Muslim unity come from so-called militants and moderates alike. Such calls for Muslim unity do not date back much before the 20th century. To be sure, the ideal of universal agreement in Islam might have existed before.

But it seldom constituted a political or even religious project beyond fairly circumscribed arenas of debate. On the contrary, the internal schisms and conflicts of Muslim societies demonstrated a sense of confidence and comfort with disagreement as a political necessity.

The Religion Of Islam And Islam

With the rise of European empires in the 18th and 19th centuries, Muslim unity emerged as a significant theme. It took the rise of new global movements and identities following the end of the Cold War for the current visions of Muslim unity to arise. The demonstrations were not and could not be confined to a particular country, movement, revolution or terrorist group. This global mobilisation presented novel opportunities and challenges for Muslim leaders.

Some of these attempts at generating agreement sought to corral global forms of Muslim mobilisation in opposing ideological directions. The initial calls came in response to supposedly insulting depictions of the Prophet. More recently, such calls are made both in support and to counter the much less popular cause of recruiting Muslims to Al-Qaeda or ISIS. In some ways, these declarations resemble the long history of Christian ecumenical councils.

But since Islam lacks an institutional basis comparable to the Vatican, the results are even less coherent. The calls for Muslim unity are no less, and no more, than the collective expression of a pious wish by a random assortment of dignitaries. At root, however, the problem is not the details of these calls for unity. It is the essence, the very ideal of consensus. As a matter of course, calls for Muslim unity customarily violate the spirit of their claims by anathematising their Muslim opponents. Calls for unity are not high-minded but, in a word, disingenuous, a seemingly noble pretext for anathematising or demonising opponents.

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Even more deeply, however, the ideal of unity is inherently anti-political. The Deobandi cleric was right in identifying the political as the sphere offering the only real potential for peaceful accommodation of differences and disputes. From this perspective, Muslim militancy, too, is actually a consequence of de-politicisation and not, as is commonly presumed, the reverse. Whether by Western or Middle Eastern governments, condemnations of terrorism in religious language, in the name of Islam, are losing causes.

Real problems will not be solved on theological terrain.

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They believe that all these prophets were given messages by God of the oneness of God to their communities at different times in history of mankind, but Satan referred to as 'Shaytan' in Arabic made the past communities deviate from the message of oneness and other social codes. Muslims believe that the content of the Quran written in Arabic is protected by Allah as mentioned in the Quran and is the final message of God for all of mankind until the day of judgment. Most Muslims belong to one of two groups.

But there are many more groups like the Alevis in Turkey. With about 1. Islam is also the fastest-growing religion in the world. Islam is also the second-largest and fastest-growing religion in Europe. According to Islamic tradition, there are five basic things that Muslims should do.

They are called "The Five Pillars of Islam":. In Islamic belief, the Quran is the holy book of Islam and contained to words of Allah and is conveyed to the Prophet Muhammad by the archangel Jibraeel , who had been tasked since Adam as the conveyor of the words of God as guidance to mankind. The Quran is the central point of reference and is a link which connects humanity with God. The Qur'an contains many passages and chapters which covers the entire aspect of humanity, down to the most minute detail.

From the creation and conception of human child to the details of the Earth and beyond.

In the aspect of human life it contains stories and tales of old civilizations and past prophets and their life chronicles. The Quran also contains the Syaria' law or hudud, and emphasizes the equal rights man and women alike with mothers given special status where it is sinful to even glare at them. The Qur'an has a total of 30 juzuks. In each juzuk, contains many surahs or verses , with surahs which begins with Surah al-Fatehah The Beginning and ended with Surah an-Naas Humanity. A Hafeez is a Muslim who has committed the Quran to memory and can accurately recite every word in the Quran without flipping a single page and apply them to daily life.