The Islamic faith began with one man and his spiritual encounters with god and his angel Gabriel. Muhammad, the Prophet, as he is referred to by his followers, is considered to be the last prophet sent by god to interact with human beings on earth. Due to his importance and his influence over the people of his time his words and actions have been collected, over a mass number of years into a book referred to as, The Hadith.
The Hadith, is second in line of importance in the Islamic community only behind the Qur’an. The term, Hadith, has been interpreted to mean talk or speech due to the innards of the book being collections of the words and actions of Muhammad (Bentley, 211).
During its creation years numerous pieces, referred to as canons, were collected and studied by scholars to prove legitimacy. As it grew the canons were proved either to be accurate or false of authenticity. However, with its completion the Hadith serves as more than just religious guidelines as it sheds light upon social, political, economical, and cultural aspects of the Islamic community similar to works of other faiths and philosophical views.
In the early years of many religions government seemed to be greatly influenced by the beliefs and traditions of its people. In the Islamic community Muhammad paved a path for Muslims that not only constructed the foundation of the faith, but also called the attention of government officials to follow and practice the ways of Islam. Before Muhammad’s death he chose no successor to take the role of a religious leader. This may be due to the fact that he was deemed “the seal of the prophets,” no other human being would have the role of a prophet bequeathed upon them. Within a year after his death the Islamic community saw it important, to at the very least, place one person in as somewhat of a substitute for Muhammad. This person was dubbed a caliph (deputy).
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The role of a caliph besides being the head of the Islamic state included many other aspects. He took on the role as head of military and a chief judge. This is just one spot where it is evident that the religion took on a larger role than just a stream of spiritual beliefs. In a reading pertaining to Muhammad and his words about the peoples’ role under their rulers he stresses the importance of obedience, “Obedience is the duty of a Muslim man” (Reilly, 290).
The words attributed to Muhammad in this section are a part of the Hadith and break through a singular religious subject.
They marry quite a few aspects together, such as: religion, politics, and social order. “Do not revile the Sultan, for he is God’s shadow on God’s earth” (Reilly, 290).
By Muhammad saying that it is the duty of a Muslim man to obey his rulers he is implying, very strongly, that these leaders follow the same spiritual path as the people and that it unites them as a community. A community consists of a cornucopia of factors and a few of them being shared religious belief, government (or a basic code of conduct), and unity. An individual is considered to be a part of the Muslim community if he or she has accepted the Islamic faith (Bentley, 205).
Within the collection of the Forty Hadith Qudsi many deal with the proper way in which Islamic people were to handle social and economic situations. One in particular pertains to the order in which one may handle an issue of debt. This pulls in a human’s sense of humane economics. In Hadith 12 Muhammad is quoted as he relayed a message from Allah, “We are worthier that you of that. Let him off.” What is being demonstrated in this canon is that an individual that finds himself in a debt of another and incapable of repaying said debt may be let off due to good character.
If the one in debt has proved himself to a be a person of upstanding character then he should be viewed as a man who is in need of a certain charity for he has done nothing to cross the man in which he owes. Good character and an absence of greed were seen to be crucial in dealing with social and economic situations. The hand of religion has once again been spotted molding the world in which these people live cultivating a society where faith and societal structure are one in the same.
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In some aspects the Hadith spells out similar messages to Muslims like the Bible does for Christians. Fearing god is a theme in which both religions share. This fear is not a sensation that one would feel in the presence of danger, but rather it describes a lifestyle of consequence. God, in both religions, is seen as a judge, one who holds the fate of each individual in his hands. To live the life that has been preached by religious leaders is the path to follow to reach a heavenly paradise after a human’s departure from the physical world. This lifestyle which the people of both religions are to follow created a domino effect into a cultural standard.
The scripts of both these religions hold many similarities. The following examples exemplify a communal guideline to form a structured and righteous community, a culture.
Hadith 23 reads:
“Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade.” The ninth commandment in the Holy Bible reads: “Thou shall not bear false witness against thy neighbor.” Religion has a strong arm in the molding of a culture. For the devoted followers of a faith the words of guidance, like the ones above, become an imbedded character trait within a person and in the all the ones of the same faith. And by the following of these codes one has this earlier discussed sense of fear that their god is going to reward them or punish them for not falling in accordance. The words conveyed to them are moral imperatives.
The potency in which this faith has on its people has been carried through the centuries with an immense sense of pride. Islam is one of the largest religions on earth and like others it remains interweaved in the cultural societies of many countries. It does not hold a structure like the caste system which the religion of Hinduism does, but rather it still to this day has influence in many military forces and daily structures of multiple nations. The implementation of faiths with such monumental scriptures and even just ideas areas of the world have been molded and brought reality to its beginning preachers. For those looking solely at the surface of multiple religious etiquettes the similarities may be overlooked and the faiths and ideas may be seen as nothing but different. However, many of these religions and ideas are closely related. Confucianism, a socio-philosophical system, and the faiths of Islam and Hinduism can be seen as holding some of the same characteristics.
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Like stated before Islam and Hinduism differ in their societal structures, but still have formed faiths that mold cultures together by standards, found in readings of the Gita, Hadith, and other pieces of literature, that have survived through long periods of time and continue to thrive. The aims of many of these faiths and systems share in common beliefs. Confucianism aims to cultivate a society in which people can live and assume their personal responsibilities to manufacture a peaceful society. Like the Analects of Confucianism, Muhammad has constructed a framework through the Hadith implementing ethics and morality for the public. This too is similar to the words of the Gita in the Hindu faith. Krishna portrays, somewhat abstract at times, a set of guidelines for the followers of Hinduism.
Religion has the power to mold the essence of human behavior and create unity amongst a mass number of people sharing in the same belief. When the words and doings of its most respected leaders are noted more than just a set of beliefs can be understood. A framework to a lifestyle can be comprehended and practiced by those following and believing in its meaning creating a community of people living and interacting with each other painting a society by standards in which to live. The Hadith has done just this in the Islamic community, a culture of people has been molded and its life will be watered by its words and the impact which it has had and continues to have on its people.
Works Cited
Patton, Laurie L. trans. The Bhagavad Gita. London: Penguin Group, 2008. Print. Bentley, Jerry H., Herbert F. Ziegler, and Heather E. Streets. Traditions & Encounters: A Brief Global History. Boston: McGraw Hill Higher Education, 2006. Print. Forty Hadith Qudsi. N.p.: n.p., n.d. Print.
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