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The paper reveals that the Hindu and Islam religions are largely at odds in both their theological orientation and their territorial claims. Furthermore, the paper relates that where the Islamic population of Pakistan has long suffered the neglect and exclusion of the western community, India and its dominant Hindu population have been embraced as partners in progress to such major world powers as the United States and Great Britain. The paper explains how Hinduism has arrived at its current identity as a faith in pursuit of theologically influenced social and scholastic progressivism, and also discusses Muslims' exploitation of the term Jihad and why Islam has attained its negative image in the West. The paper points out that this negative image, and the relative warmth in the relationship between Hindu and the West, are somewhat ironic given the closer ideological and scriptural connection between Islam and the Judeo-Christian faith dominant throughout the West.
From the Paper:"In the Vedas era, which ranged from about the 2nd Century BCE until about 500 CE, a non-Pagan polytheism emerged amongst Asian religious thinkers. (Sarbatoare, 1) The polytheism took its cues from the brand of spirituality which preceded it, adopting the ancient belief in animism to fit to its cultural tendencies. Animism stresses the notion that there is godliness in all earthly beings and objects found in nature. (Sarbatoare, 1) While animism did not define specific practices of worship, the philosophy attached to it dictated the need for communal oneness with nature and harmony with environmental surroundings, including other people. This provided a pathway for spirituality to the early Vedic thinkers. For these founding ideologists, this pathway led to the notion that there are multiple deistic beings which can occupy all manner of space and mental plane. (Prabhavananda, 19) During the same era of the Vedas, Indian culture began to incite change in religious thought. In reciprocal exchange with other evolving word-views, Vedic demographics began to arrange the spiritual structure with a refinement prompted by the idea of monotheism. At first, this meant that, rather than the gods' presence pervading all things natural, that there were just a few major divine entities accounting for the many wonders of nature. It was believed that a holy order was responsible for divine phenomena."
Sample of Sources Used:
- KOA. (2005). Gods. Kashmiri Overseas Association.
- Lippman, T.W. (1995). Understanding Islam: An Introduction to the Muslim World. Plume.
- Moore, C.A. (1967). The Indian Mind: Essentials of Indian Philosophy and Culture. East-West Center Press.
- Prabhavananda, S. (1944) The Bhagavad Gita. Vedanta Press. Trans. Johnson, W.J. (1994) Oxford University.
- Sarbatoare, O. (1998). Hinduism Scriptures. USYD.
Cite this Comparison Essay:
Hindu and Islam: Two Religions at Ideological and Political Odds (2013, January 30) Retrieved June 16, 2019, from https://www.academon.com/comparison-essay/hindu-and-islam-two-religions-at-ideological-and-political-odds-152349/
"Hindu and Islam: Two Religions at Ideological and Political Odds" 30 January 2013. Web. 16 June. 2019. <https://www.academon.com/comparison-essay/hindu-and-islam-two-religions-at-ideological-and-political-odds-152349/>