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The spread of Islam from its beginnings
The spread of Islam from its beginnings
The spread of Islam from its beginnings
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Upon receiving the first sacred revelation in year 610, Prophet Muhammad (PBUH) embarked on a divine mission to preach his message. These revelations were spread out over a period of 22 years. During those 22 years, Islam started to unfold and develop according to the ongoing events and circumstances. Events such as the Year of Sadness, the Night of Ascension, the Hijrah in year 622, and the building of the first Mosque in Quba all have played a role in shaping the development of the Islamic religion and adding to its complexities. The gradual introduction of the five pillars of Islam, which serve as the cornerstone of the Islamic religion, was among those complexities. One of the main pillars is Salat (Muslim prayer). Salat is one of the pillars that require an external display of faith and submission to God. The current form of salat, which is five daily prayers, took shape in year 619, about 9 years after the first revelation, and its details were fine-tuned by year 622. This paper will attempt to deconstruct the development of salat and how it became more complex, albeit less tedious, over time.
The Salat, a central component of Islam, is a complex assembly of ritual movements and cleansing that allows the Muslim to express devotion and submission to God. The term “salat” itself is derived from an Aramaic word that means “bowing.” Before the establishment of Islam, the term generally referred to institutional prayers in churches and synagogues. Similarly, salat in Islam was also an outward expression of faith. The physical movements done in prayers which compromises of standing erect, bowing and prostrating oneself all serve to acknowledge the might and greatness of God and the dependence of the Muslim on Him . During the pr...
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... the truth from their Lord,” as opposed to the Hypocrites who were only externally Muslim, but were internally otherwise. Their doubt could be observed when some of the “Muslims” in Yathrib were unable to accept the change of qibla and claimed that Prophet Muhammad single-mindedly decided to change the qibla . Thus, the verse above shows a response from God towards the Hypocrites saying that it was His decision and that He is aware of what they do.
In conclusion, salat constantly developed ever since the beginning of the revelations and up until the Medinian period. It is seen how Islam started with only two obligatory prayers, a day prayer and a lengthy night prayer, before evolving to include five daily prayers. We also see how ablution, adhan, and qibla were all issues that were determined as Islam started to establish itself as a major religion in the region.
The spiritual development of a community is a component absent in western formulations of modernity. For Deeb’s interlocutors the process of spiritual modernity is manifested in public piety and “authenticated Islam.” Deeb argues that women are essential participants in the construction of piety and “authenticated Islam” within the enchanted modern. Forms of public piety and social participation, including veiling, community service, and hosting Ashura majlis are necessary components in shaping this enchanted modern. Deeb further examines women’s roles in shifting away from a perceived religious backwardness towards a modern society throughout the second part of her book. Her discussion of the Ashura festival commemorating the martyrdom of Imam Husayn illustrates the shift from a traditional (taqlidi) form of religious worship to “authenticated Islam.” Deeb discusses how latam- self-flagellation- is considered backwards and according to pious Shi’i women the authenticated practice involves learning the lessons from Ashura and applying them to everyday life. The differences in traditional verses authenticated Islamic practices of Ashura reflect the increased participation and roles of women in the commemoration, and in the process of developing public piety and “authenticated
The Pillars are a list of rules that give five key practices that the observant Muslim should follow. An individual must follow these five rules: openly declare devotion to their god, Allah, pray five times daily facing towards the holy city Mecca, fast and abstain from secular pleasures during the month of Ramadan, pay an alms tax for the welfare of the poor, and make the pilgrimage to Mecca at least once during one’s life if circumstances allow (Smart 290). These guidelines provide an obvious way to distinguish the religious insider from the outsider and work to reinforce a continual sense of community among the insiders (Smart 291). The concept of jihad works to legitimize the expansion of Islam. Jihad, or the “struggle on behalf of the faith” resulted in two different interpretations (Smart 299). Firstly, the Qur’an states that it is the duty of religious adherents to fight against polytheists, Christians, and Jews until they pay the jizya, or tax, acknowledging Muslim supremacy (Smart 299). However, a branch of Islam called Sufism softened this doctrine to imply that jihad is not a physical conflict, but is instead an internal struggle to eliminate temptations and foster obedience to God (Smart 300). This concept is shown in action when examining the chronological expansion of Islam. In the classical and medieval periods of Islam, stretching from the early seventh
Sufism is often described as being the mystical branch of Islam – a spiritual path that speaks to the very heart of the believer and brings to the fore, a very real sense of God’s immediacy within the context of daily life and religious practice. As a mystical tradition, it propositions a God that has shared His divine essence with mankind – a God who is available to address and dwell within the human condition. By discussing Sufi practice and its development of traditional Islamic precepts including prayer and fasting, this essay will place it within the context of Islam with a look at how its mystical notions contribute towards a more immediate understanding of God. Furthermore, the practice of dikhr s well as the Sufi path of divine love as a journey towards divine unity will be discussed in showing how Sufism involves a sense of self-denial in favour of comprehending the divine nature of God. Sufism’s intersection with Greek science and philosophy will also be outlined in illustrating the all-encompassing nature of the Sufi God. Comparing different viewpoints, this essay includes critical commentary that will suggest that as a progression of the Islamic faith, Sufism indeed makes a substantial contribution to an understanding of the Islamic God – one that is relevant within the context of modern day society.
Islam the complete ‘surrender to Allah’ is a living religious tradition with the principal belief in one God – Allah. Islam has remained the same in its principle beliefs of Allah, His Angels, His Prophets, His Books, The Last Day and his complete authority over destiny and has also changed over time to ensure that Islam remains a living religious tradition. Over its history Islam has had many significant people including Al Ghazali and Aisha Bint Abu Bakr who have ensured that Islam remains living in the hearts and minds of its adherents. In addition to significant individuals participation in the Five Pillars e.g. the Hajj ensure that Islam will continue to be the living religious tradition that it is.
...all, W. The Sources of Islam. Edinburgh, Scotland: T & T Clark Sivan, Emmanuel. Radical Islam: Medieval Theology and Modern Politics. Enlarged Edition. New Haven, CT: Yale University Press, 2001 Spencer, H. Islam and the Gospel of God: A Comparison of the Central Doctrines of Christianity and Islam, Prepared for the Use of Christian Workers Among Muslims. Delhi, India: S.P.C.K., 1998 Stott, John R. & Coote, Robert, editors. Down to Earth: Studies in Christianity and Culture. Grand Rapids, MI: Eerdmans, 2000 Sweetman, J. Windrow. Islam and Christian Theology. Part II Volume II. London: Lutterworth Press, 1999 Vander Werff, Lyle L. Christian Missions to Muslims. S. Pasadena, CA: William Carey Library, 2002 Zwemer, Samuel M. Heirs of the Prophets: An Account of the Clergy and Priests of Islam, the Personnel of the Mosque and 'Holy Men'. Chicago: Moody Press, 2002
Islam is a monotheistic and Abrahamic religion alongside Judaism and Christianity. It is currently the second largest religion in the world today. Its beliefs come from the Qur'an which literally means "the recitation" which is believed to be a literal transcription of the word of God. Its main prophet is named Muhammad who began Islam by speaking with the angel Gabriel in a cave during his meditation and then acting as an instrument of God to help write the Qur’an. Muhammad then spread Islam to the scattered tribes of Arabia by becoming the leader of Yathrib and using his wonderful leadership abilities to then grow his influence over virtually all of Arabia. Muhammad is known by Muslims to be the seal of the profits because no profits after Muhammad should be considered legitimate. Muhammad also left behind the Hadith or “tradition” which is a collection of writings compiled of reports of Muhammad’s actions as leader of Yathrib. These reports are used as a more specific code of ethics in day to day life and from these reports the 5 Pillars of Islam are derived (Smith 160). Although Islam shares many similarities to Judaism and Christianity it is often viewed in the US with hate derived from preconceived notions following the attack on September 11th 2001. This paper seeks to provide an overview of Islam’s history as well as its two major sects and 5 main pillars to remove preconceived notions and provide a glance into the minds of the Islamic people.
Islam and the worship of Allah (god) began with Muhammad and his revelations that lasted for 23 years of his life from (610 C.E.- 623 C.E.). In the Islamic religion it is believed that he was the last prophet sent by Allah (god) and this made all his teachings into to Law and are looked at as the will of God. These messages were given to him through the archangel Gabriel, in a kind of continuation to the Jewish Torah and Christian Bible, which the Qur’an shares some similarities or past “history” with them such as the belief in Abraham and Jesus as a prophet, but in the eye’s of Mohammad the Jews and Christians had fallen astray from the real teaching of god.
Rippin A. 1990, Muslims, Their Religious Beliefs and Practices Volume 1: The Formative Period, Routledge, London and New York.
The Islamic tradition, as reflected in Naguib Mahfouz’s Zaabalawi, has over the course of history had an incredible impact on Arab culture. In Mahfouz’s time, Islamic practices combined with their political relevance proved a source of both great power and woe in Middle Eastern countries. As alluded to in Zaabalawi, Mahfouz asserts the fact that not all Muslims attain religious fulfillment through this common tradition, and other methods outside the scope of Islam may be necessary in true spiritual understanding.
“And [mention] when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], "Am I not your Lord?" They said, "Yes, we have testified." [This] - lest you should say on the day of Resurrection, "Indeed, we were of this unaware. Or [lest] you say, "It was only that our fathers associated [others in worship] with Allah before, and we were but descendants after them. Then would You destroy us for what the falsifiers have done?"
The second of the five pillars is Salat. This is the name for the mandatory prayers which are to be performed five times a day. The prayer is a direct link between the worshipper and God. The is no authority like a priest, so the prayers are said by a person who is well familiarized with the Qu’ran, which is chosen by the worshippers. The prayers contain versus from the Qu’ran but the personal supplication may be said in one’s own language. These prayers are said at dawn, noon, mid-afternoon, sunset, and nightfall.
Bouhdiba, Abdelwahab. "The Message of Islam." Diogenes (International Council for Philosophy and Humanistic Studies). Humanities Full Text. 2005. Web.
The Islamic religion has a powerful meaning - surrender. Muslims in their religion pray to Prophet Muhammad who is regarded as the greatest of all prophets. Salat is one of the five pillars of Islam. The doctrinal narrative and experiential dimensions. The doctrinal dimension is important because ritual prayer of Salat Is one of the 5 pillars of Islam and is always in the direction of the ka’ba the shrine in mecca. The narrative dimension is also very important. this prayer must always be preceded by following the steps of washing their face hands and feet that can be done with sand when water is not available. Praying five times a day in a prescribed manner called the Salat. This is an extremely important tenet of Islam and has been enjoined with great emphasis both in the Holy Quran and the sayings of Prophet Mohammad. It is the greatest source for purification of the soul. If a man is not reciting Salat must be considered as soulless man. The way the Salat is offered and the words which are recited explain the true nature of religion.
Religion is an important factor in many lives in today’s society. A particular western religion that is taken very seriously by many is known as Islam. Essentially, Islam means “submission”, or in other words a person is to abide by God and peace will follow. In order to comprehend the Islamic religion, it is consequential to view the major themes associated with this religion. By going through the central themes of Islam it could help others comprehend what is involved with this specific religion.
Kenneth Jost. 2005. “Understanding Islam.” Annual Editions: Anthropology 11/12, 34th Edition. Elvio Angeloni. New York: McGraw-Hill Higher Education.