Compare and Contrast Christianity and Islam Essay Sample free essay sample

Although Christianity and Islam have been and are ruling the scene it is necessary to put both in their proper position taking into history human history of religion in the supernatural or something beyond our five senses. Side by side with this awe assorted fright of the unknown is the feeling of being cocksure and confident of one’ ain power. It is the same of the cave man as of the politicians and moneymans tittuping around Wall Street and Washington. When this feeling of being certain is coupled with a belief. so ‘ism’ is born. This doctrine can be anything from belief in money-power to mass-power or god-power. Then is another side to our psychological science. We try to foist our beliefs on others. It is in our really mind. For the intent of understanding two interviews were carried out. The first individual interviewed is Albert Lamb and the 2nd individual is Azad Rauf. We will write a custom essay sample on Compare and Contrast: Christianity and Islam Essay Sample or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Albert Lamb. an fervent Christain interviewed over telephone noted. Historian Arnold Toynbee has commented that it is non so much the infliction of territorial regulation that has created problem but the infliction of cultural values that has led to clash. Napoleon understood the game really good and his scheme was to direct the priests before the soldiers so that the mentality was created for the overall regulation and development. Today besides the assorted missionaries make usage of high sounding religious talk and poorness of the multitudes to make the perfect environment and construct the foundation for economic-political conquering. History is reiterating itself with the wolf altering the colour and texture of its sheep’s vesture. Ideas of the hereafter in Christianity and Islam Although Christianity and Islam are in dunces even today the two faiths have sprouted from the same roots and in this regard portions it with Judaism. The three come under the umbrella of Semitic faith. The Old Testament is common to all three but the problem starts with the reading and the figure of the Jesus. While Islam accepts Jesus as one of the many Jesuss he is non the concluding one – it being Muhammad. Christianity refers to the Holy Trinity but Islam contends there can non be three but there is merely one God. True to human nature there are religious orders and sub-sects with one clawing the other within Christians and Moslems. Therefore any wide statement on their several positions on after life and morality will stir up a hornet’s nest with plentifulness of mud-slinging ( Armstrong 49 ) . Ideas about hereafters have ever haunted adult male and as such Islam and Christianity are no exclusions. The point of contention is about Resurrection. Will it be Resurrec tion of the organic structure? Both the Bible and the Koran affirm it. The Quran provinces. â€Å"Does adult male suppose that We shall non set together his castanetss? Yes so. We are able to proportion ( even ) his fingertips† ( 75:3-4 ) . In the Bible it is said â€Å"that there shall surely be a Resurrection of both righteous and the wicked† ( Acts 24:14-15 ) . As per the original Christian philosophy the true followings of Jesus would brood everlastingly in the ‘Kingdom of God’ . The thought of bodily Resurrection caused confusion among multiple groups but more or less theologists have accepted the philosophy that the organic structures will see Resurrection. The Muslims believe in the individual Resurrection of all the psyche. The Koran says â€Å"And the twenty-four hours the Hour sets in. they will be divided on that twenty-four hours: As for those who have faith and do righteous workss. they shall be in a garden. rejoicing. But as for those who were traitorous and denied Our marks and the brush of the Hereafter. they will be brought to punishment† ( 30:14-16 ) . Some Christians like the Pre-millennialists believe in two Resurrections. The sentiment is non based nevertheless on the Bibl e. Therefore in general Christians do non believe in multiple Resurrections but there will one twenty-four hours on which Resurrection for all will take topographic point. Both the Koran and the Bible contend that all trusters will be lifted from the dead on a specified twenty-four hours at a specific hr and non many times in different millenaries. The Bible says. â€Å"An hr is coming. in which all who are in the grave will hear His voice. And will come Forth ; those who did the good workss to a Resurrection of life. those who committed the evil title to a Resurrection of judgment† ( John 5:28-29 ) . Therefore in the Bible there is difference in groups but non in clocking. Azad Rauf. a practising Imam interviewed through telephone believes that Islam excessively contributes to this sentiment. Resurrection will non be confined to the distinguished merely but would be for all humanity – good or bad. On that twenty-four hours nevertheless there will be separation when the righteous will be sifted from the wicked. The Bible emphasizes on this separation – some will be imperishable. others glorified. made powerful while selected 1s will acquire a religious organic structure –as stated in Corinthians 15. The wicked excessively will be resurrected. This religion is shared by Islam. The basic dogma is that adult male is immortal – this life is but a short span of being as such. Some Christian schools say that the wicked will undergo ageless agony. But expostulations have been raised about ageless penalty for little wickednesss. How can the merely God authoriza tion such a opinion? Moslems say that few will undergo this ageless agony but finally move towards heaven or God. Some Christians are of the position that the wicked 1s will see a 2nd decease – it means following Resurrection these bad characters will decease one time more. They will go liquors without organic structure combustion in snake pit fire. The Bible is specifically soundless on this issue. Thus both faiths talk of wages and penalty for non-submission to God. Islamic understanding frequently says that those sent to hell are frequently the blessed 1s because God in so making God purifies them ; in other words God does non disregard them but gives them particular attending. But this is an reading by some – no Koranic poetry asserts this in univocal footings. At the other terminal is an utmost theory that there is no flight from snake pit – it being a traditional theory. Those in snake pit will go the fuel that ignites the fire. Christian theologists excessively are anti-universalists stating that some will be sent to ageless snake pit. Among Christians the annihilationist contends that the wicked will be wholly destroyed ( Armstrong 54 ) . But the traditional position is that God is all love and can non fall back to such action. Bro adly talking the construct of snake pit. with alterations. is present among all the groups of Islamists and Christians. The running yarn of idea in both is that God epitomizes both love and justness. Resurrection manifests this justice side of God. The problem starts with readings of goodness and badness. The kernel of Christian idea is that there is an hereafter and its quality depends upon the life we lead here. Some contend that there is a purgatory phase between Eden and snake pit ; Protestants do non lend to this position. Catholics say that squealing to priests epochs wickednesss. Islam contends that decease is the concluding terminal of life in the organic structure. It kicks off a period of intermission boulder clay Allah performs the act of Resurrection following a line of judgement. The good see heaven and the wicked see snake pit. Till Day of Judgment there is ‘soul sleep’ . Some Moslem schools say that non-believers excessively will be saved after traveling through purgatory. The nature of morality in Christianity and Islam Ethical motives are woven into the cloth of about all faiths. ( except hedonic 1s like the Charbaks of Hindu idea ) based on godly counsel or disclosures. In other words it is faith that settles moralss and morality – lays down the yardstick. As such trusters do non believe much about morality but merely follow the dictates of their faith. However loosely talking. all faiths refer to common human behavior like non being man-eaters or non indulging in matricide or patricide. The cardinal thought is to see that human society benefits and advancements. This was critical during the early yearss of Man because compared to other species Man was physically the most weak and needed to work as a society to get the better of the challenges of Nature ( Armstrong 76 ) . Muslim codification of moralss is based on the reading that Man has the power to spot the will of God and follow it. The module that is most critical is believing about being for it is this that leads to faith in God. Ther efore worlds are morally responsible for subjecting to the will of God and that means following the way of Islam that has been demonstrated in the Koran and the expressions of Mohammed. The Koran says that the natural inclination of Man is to foreground on stuff addition. It means seeing to basic demands for endurance. This edges a individual to seek to go first among others ; all this attempt dries up the temper for contemplation taking to a province of ignorance known as jahiliyya. Moslems are of the belief that similar to the other Prophetss of Islam. Muhammad was sent to remind Man of their existent intent in life – happening God by implementing these regulations in society and disputing those that remove one from God. The challenge was thrown at five characteristics that dominated Arabian society in pre-Islamic yearss. The land was divided by assorted folks knit together by blood ; this was against the Islamic thought of being united by Ummah or Islamic piousness. The folk worshipped many Gods but now Islam dictated that Allah had no equal ; it made fusion of folks easier. The tribes boasted of manfulness and art but Islam advocated piousness and humblen ess ; it made domination of the folks by the one powerful group easier. The focal point moved off from celebrity in this life to the Resurrection twenty-four hours judgement. Islam moved off from traditional ascendant worship to entry to one Allah. In the Koran it is said â€Å"And bend non your face off from people ( with pride ) . nor walk in crust through the Earth. Verily. God likes non each chesty bragger. And be moderate ( or demo no crust ) in your walking and lower your voice. Verily the harshest of all voices is the voice ( hee-hawing ) of the ass† ( 31:18-19 ) . Some facets of pre-Islamic moralss Mohammad retained – caring for dealingss and seniors every bit good as widows. orphans and other destitute individuals. This was necessary to set up justness. However all this took 2nd place to strict monotheism ; this was the highest codification of morality. Muslims should command all desires and passions. avoid amour propre and worldly pleasances. From international dealingss to personal salutations – all facets of life are covered by Islamic moralss. They should non merely be virtuous but see that others follow it so that society as a whole is healthy. Therefore Islamic morality is in melody with the nucleus instructions of Abrahamic Religions – Judaism. Christianity and Islam. God is all-knowing. omnipotent and there is merely one God. The 10 commandments of non-stealing. truthfulness. non-adultery. non-coveting etc are all common dictates. Punishment regulations vary with Islam being stricter than the others. The moral Torahs are said to be godly. Social activities are stressed upon to assist those dawdling behind in society. Jews. Christians and Moslems base their instructions on their several books – the Tanakh. the Koran and the Bible. Christians think they are God’s adopted kids. â€Å"You shall be holy because I am holy† ( 1 Pt 1:15-16 ) . The highest moral codification is to believe in the Lord and love Him. The greatest commandment is to love your neighbour as yourself. The plants of clemency as outlined in the Gospel of Matthew are to feed those who are hungry. offer drink to those who are thirsty. to give apparels to the bare. to supply shelter to those who are stateless. and to be given to the sick and the agony. There are besides plants of clemency that are religious – to give cognition to the ignorant. to warn those that wickedness. to convey comfort to those that sorrow. to forg ive wrongs. to patiently bear wrongs and to pray for both the life every bit good as the dead. The nucleus instructions of Jesus are the blessednesss as said in the Sermon on the Mount. Jesus blessed the hapless in spirit. those who mourned those who were mild. the hungry and thirsty. the merciful. those of pure bosom and the conciliators who suffered for God. These are practical instructions for the improvement of society. Christians contend that disobeying God is perpetrating wickedness. Sins are of two types – personal and mortal wickedness. The latter means preferring the created over and above the Godhead. Christianity badly frowns upon fornication. passions. evil desires. greed and devotion. There are seven sedate wickednesss – pride. greed. enviousness. lecherousness. choler. gluttony and sloth or pretermiting one’s responsibilities caused by physical indolence. Some wickednesss are more unsafe than others like slaying and buggery and taking advantage of the downtrodden. Thus both faiths. akin to other planetary religions. talk of the same ethical values that lead to a strong human society. The problem starts with reading. This rendition of ethical regulation alterations with clip and state of affairs. All actions have to be justified by moralss in human society. The Crusaders justified their hounding of the Mos lems in the same mode Islam justified their jehadi onslaughts on non-believers. It is non the mistake of moralss or faith but the application of the same by groups that has turned human society into a drama land for animals. Plants Cited Armstrong. Karen. A History of God. New York: Ballentine Books. 1993. Print. The sanctum Bible. Oxford: The University Press. 1885. Print.The Koran Interpreted: A Translation. Trans. A. J. Arberry. London: Standard. 1996. Print.