Assignment No 2

Submitted By: Nabeel Riasat

Submitted To: Nauman Ishrat

Roll No: S2F18BSEN0029

Subject: Intro To Philosophy

Topic: Comparison Between Islam And

Chrischianity

University Of Central Punjab Sheikhupura.

Contents
WHAT IS RELIGION?...............................................................................................................................3
Origins of Islam:..........................................................................................................................................3
IT INVOLVES............................................................................................................................................3
ISLAM........................................................................................................................................................3
Pillars of islam:............................................................................................................................................3
1.Profession of Faith (shahada)...................................................................................................................3
2.Prayer (salat).............................................................................................................................................3
3.Alms (zakat).............................................................................................................................................4
4.Fasting (sawm).........................................................................................................................................4
5.Pilgrimage (hajj).......................................................................................................................................4
The Foundations of Islam............................................................................................................................4
The legacy of Muhammad...........................................................................................................................4
Sources of Islamic doctrinal and social views.............................................................................................5
QURAN.......................................................................................................................................................5
SUNNAH....................................................................................................................................................5
IJMA...........................................................................................................................................................5
IJTEHAD....................................................................................................................................................6
God..............................................................................................................................................................6
Origins of Christianity.................................................................................................................................7
Jesus............................................................................................................................................................7
Death and resurrection.................................................................................................................................7
Trinity..........................................................................................................................................................8
Trinitarians..................................................................................................................................................9
Non-trinitarianism.......................................................................................................................................9
Eschatology...............................................................................................................................................10
Death and afterlife.....................................................................................................................................10
COMPARISON BETWEEN ISLAM AND CHRISTIANITY..................................................................10
WHAT IS RELIGION?
The belief in and worship of a superhuman controlling power, especially a personal God or gods.
Origins of Islam:
 Islam began in the 7th century with the rebuilding of Muhammad life after his death.
 Islam rely on affirmation to Abrahamic religion that believe in single God.
 Islam make used of Quran as their direction of the Muslim.
 They accept the fact that Allah Reveal to Muhammad orally through Angel Gabriel.

IT INVOLVES
>>faith
>>belief
>>divinity
>>worship
>>creed
>>teaching
>>doctrine
ISLAM
Islam is an Abrahamic monotheistic religion teaching that there is only one God, and that
Muhammad is a messenger of God. It is the world's second-largest religion with over 1.8 billion
followers or 24.1% of the world's population, known as Muslims. Muslims make up a majority
of the population in 49 countries.
Pillars of islam:
The Five Pillars are the core beliefs and practices of Islam:

1.Profession of Faith (shahada).

The belief that "There is no god but God, and Muhammad is the Messenger of God" is central to Islam.
This phrase, written in Arabic, is often prominently featured in architecture and a range of objects,
including the Qur'an, Islam's holy book of divine revelations. One becomes a Muslim by reciting this
phrase with conviction.

2.Prayer (salat).
Muslims pray facing Mecca five times a day: at dawn, noon, mid-afternoon, sunset, and after dark.
Prayer includes a recitation of the opening chapter (sura) of the Qur'an, and is sometimes performed on a
small rug or mat used expressly for this purpose (see image 24). Muslims can pray individually at any
location (fig. 1) or together in a mosque, where a leader in prayer (imam) guides the congregation. Men
gather in the mosque for the noonday prayer on Friday; women are welcome but not obliged to
participate. After the prayer, a sermon focuses on a passage from the Qur'an, followed by prayers by the
imam and a discussion of a particular religious topic.
3.Alms (zakat).
In accordance with Islamic law, Muslims donate a fixed portion of their income to community members
in need. Many rulers and wealthy Muslims build mosques, drinking fountains, hospitals, schools, and
other institutions both as a religious duty and to secure the blessings associated with charity.

4.Fasting (sawm).
During the daylight hours of Ramadan, the ninth month of the Islamic calendar, all healthy adult
Muslims are required to abstain from food and drink. Through this temporary deprivation, they renew
their awareness of and gratitude for everything God has provided in their lives—including the Qur'an,
which was first revealed during this month. During Ramadan they share the hunger and thirst of the needy
as a reminder of the religious duty to help those less fortunate.

5.Pilgrimage (hajj).
Every Muslim whose health and finances permit it must make at least one visit to the holy city of Mecca,
in present-day Saudi Arabia. The Ka'ba, a cubical structure covered in black embroidered hangings, is at
the center of the Haram Mosque in Mecca (fig. 2). Muslims believe that it is the house Abraham (Ibrahim
in Arabic) built for God, and face in its direction (qibla) when they pray. Since the time of the Prophet
Muhammad, believers from all over the world have gathered around the Ka'ba in Mecca on the eighth and
twelfth days of the final month of the Islamic calendar.

The Foundations of Islam

The legacy of Muhammad
From the very beginning of Islam, Muhammad had inculcated a sense of brotherhood and a bond
of faith among his followers, both of which helped to develop among them a feeling of close
relationship that was accentuated by their experiences of persecution as a nascent community in
Mecca. The strong attachment to the tenets of the Quranic revelation and the conspicuous
socioeconomic content of Islamic religious practices cemented this bond of faith. In 622 CE,
when the Prophet migrated to Medina, his preaching was soon accepted, and the community-
state of Islam emerged. During this early period, Islam acquired its characteristic ethos as a
religion uniting in itself both the spiritual and temporal aspects of life and seeking to regulate not
only the individual’s relationship to God (through conscience) but human relationships in a
social setting as well. Thus, there is not only an Islamic religious institution but also an Islamic
law, state, and other institutions governing society. Not until the 20th century were the religious
(private) and the secular (public) distinguished by some Muslim thinkers and separated formally
in certain places such as Turkey.
This dual religious and social character of Islam, expressing itself in one way as a religious
community commissioned by God to bring its own value system to the world through the jihad
(“exertion,” commonly translated as “holy war” or “holy struggle”), explains the astonishing
success of the early generations of Muslims. Within a century after the Prophet’s death in 632
CE, they had brought a large part of the globe—from Spain across Central Asia to India—under
a new Arab Muslim empire.
Sources of Islamic doctrinal and social views
Islamic doctrine, law, and thinking in general are based upon four sources, or fundamental
principles (uṣūl):
(1) the Quran,
(2) the Sunnah (“Traditions”),
(3) ijmāʿ (“consensus”),
(4) ijtihād (“individual thought”).
QURAN
The Quran (literally, “reading” or “recitation”) is regarded as the verbatim word, or speech, of God
delivered to Muhammad by the archangel Gabriel. Divided into 114 suras (chapters) of unequal length, it
is the fundamental source of Islamic teaching. The suras revealed at Mecca during the earliest part of
Muhammad’s career are concerned mostly with ethical and spiritual teachings and the Day of Judgment.
The suras revealed at Medina at a later period in the career of the Prophet are concerned for the most part
with social legislation and the politico-moral principles for constituting and ordering the community.

SUNNAH
Sunnah (“a well-trodden path”) was used by pre-Islamic Arabs to denote their tribal or common
law. In Islam it came to mean the example of the Prophet—i.e., his words and deeds as recorded
in compilations known as Hadith (in Arabic, Ḥadīth: literally, “report”; a collection of sayings
attributed to the Prophet). Hadith provide the written documentation of the Prophet’s words and
deeds. Six of these collections, compiled in the 3rd century AH (9th century CE), came to be
regarded as especially authoritative by the largest group in Islam, the Sunnis. Another large
group, the Shiʿah, has its own Hadith contained in four canonical collections.
IJMA
The doctrine of ijma or consensus, was introduced in the 2nd century AH (8th century CE) in
order to standardize legal theory and practice and to overcome individual and regional
differences of opinion. Though conceived as a “consensus of scholars,” ijma was in actual
practice a more fundamental operative factor. From the 3rd century AH ijmāʿ has amounted to a
principle of stability in thinking; points on which consensus was reached in practice were
considered closed and further substantial questioning of them prohibited. Accepted
interpretations of the Qurʾān and the actual content of the Sunnah (i.e., Hadith and theology) all
rest finally on the ijmāʿ in the sense of the acceptance of the authority of their community.
IJTEHAD
Ijtihād, meaning “to endeavour” or “to exert effort,” was required to find the legal or doctrinal
solution to a new problem. In the early period of Islam, because ijtihād took the form of
individual opinion (raʾy), there was a wealth of conflicting and chaotic opinions. In the 2nd
century AH ijtihād was replaced by qiyās (reasoning by strict analogy), a formal procedure of
deduction based on the texts of the Qurʾān and the Hadith. The transformation of ijmāʿ into a
conservative mechanism and the acceptance of a definitive body of Hadith virtually closed the
“gate of ijtihād” in Sunni Islam while ijtihād continued in Shiʿism. Nevertheless, certain
outstanding Muslim thinkers (e.g., al-Ghazālī in the 11th–12th century) continued to claim the
right of new ijtihād for themselves, and reformers in the 18th–20th centuries, because of modern
influences, caused this principle once more to receive wider acceptance.
God
The doctrine about God in the Qurʾān is rigorously monotheistic: God is one and unique; he has
no partner and no equal. Trinitarianism, the Christian belief that God is three persons in one
substance, is vigorously repudiated. Muslims believe that there are no intermediaries between
God and the creation that he brought into being by his sheer command, “Be.” Although his
presence is believed to be everywhere, he is not incarnated in anything. He is the sole creator and
sustainer of the universe, wherein every creature bears witness to his unity and lordship. But he
is also just and merciful: his justice ensures order in his creation, in which nothing is believed to
be out of place, and his mercy is unbounded and encompasses everything. His creating and
ordering the universe is viewed as the act of prime mercy for which all things sing his glories.
The God of the Qurʾān, described as majestic and sovereign, is also a personal God; he is viewed
as being nearer to one than one’s own jugular vein, and, whenever a person in need or distress
calls him, he responds. Above all, he is the God of guidance and shows everything, particularly
humanity, the right way, “the straight path.”
This picture of God—wherein the attributes of power, justice, and mercy interpenetrate—is
related to the concept of God shared by Judaism and Christianity and also differs radically from
the concepts of pagan Arabia, to which it provided an effective answer. The pagan Arabs
believed in a blind and inexorable fate over which humans had no control. For this powerful but
insensible fate the Qurʾān substituted a powerful but provident and merciful God. The Qurʾān
carried through its uncompromising monotheism by rejecting all forms of idolatry and
eliminating all gods and divinities that the Arabs worshipped in their sanctuaries (ḥarams), the
most prominent of which was the Kaʿbah sanctuary in Mecca itself.

CHRISTIANITY
Christianity is an Abrahamic monotheistic religion based on the life and teachings of Jesus of
Nazareth. Its adherents, known as Christians, believe that Jesus is the Christ, whose coming as
the messiah was prophesied in the Hebrew Bible, called the Old Testament in Christianity, and
chronicled in the New Testament.
Origins of Christianity.
 The origin of Christian missionary began in the 13th century. • Christianity emerged in the levant
in the mid 1st century AD.
 Christianity spread initially from throughout the Near East, into place such as Aram, Assyrian,
Egypt and other part of the world.
 They used the holy Bible as the criterion .
 It began with the Abraham religion
 Christianity believe that Jesus Christ was died for sin and resurrected from death after three day.
 They believed that Jesus was a messiah acceptance and fidelity.
 They believe that Christ came to save us for our generational sins which was committed by our
forefather.
Jesus
The central tenet of Christianity is the belief in Jesus as the Son of God and the Messiah (Christ).
Christians believe that Jesus, as the Messiah, was anointed by God as savior of humanity and
hold that Jesus' coming was the fulfillment of messianic prophecies of the Old Testament. The
Christian concept of messiah differs significantly from the contemporary Jewish concept. The
core Christian belief is that through belief in and acceptance of the death and resurrection of
Jesus, sinful humans can be reconciled to God, and thereby are offered salvation and the promise
of eternal life.
While there have been many theological disputes over the nature of Jesus over the earliest
centuries of Christian history, generally, Christians believe that Jesus is God incarnate and "true
God and true man" (or both fully divine and fully human). Jesus, having become fully human,
suffered the pains and temptations of a mortal man, but did not sin. As fully God, he rose to life
again. According to the New Testament, he rose from the dead, ascended to heaven, is seated at
the right hand of the Father, and will ultimately return to fulfill the rest of the Messianic
prophecy, including the resurrection of the dead, the Last Judgment, and the final establishment
of the Kingdom of God.
According to the canonical gospels of Matthew and Luke, Jesus was conceived by the Holy
Spirit and born from the Virgin Mary. Little of Jesus' childhood is recorded in the canonical
gospels, although infancy gospels were popular in antiquity. In comparison, his adulthood,
especially the week before his death, is well documented in the gospels contained within the
New Testament, because that part of his life is believed to be most important. The biblical
accounts of Jesus' ministry include: his baptism, miracles, preaching, teaching, and deeds.

Death and resurrection

Christians consider the resurrection of Jesus to be the cornerstone of their faith and the most
important event in history. Among Christian beliefs, the death and resurrection of Jesus are two
core events on which much of Christian doctrine and theology is based. According to the New
Testament, Jesus was crucified, died a physical death, was buried within a tomb, and rose from
the dead three days later.
The New Testament mentions several resurrection appearances of Jesus on different occasions to
his twelve apostles and disciples, including "more than five hundred brethren at once" before
Jesus' ascension to heaven. Jesus' death and resurrection are commemorated by Christians in all
worship services, with special emphasis during Holy Week, which includes Good Friday and
Easter Sunday.
The death and resurrection of Jesus are usually considered the most important events in Christian
theology, partly because they demonstrate that Jesus has power over life and death and therefore
has the authority and power to give people eternal life.
Christian churches accept and teach the New Testament account of the resurrection of Jesus with
very few exceptions. Some modern scholars use the belief of Jesus' followers in the resurrection
as a point of departure for establishing the continuity of the historical Jesus and the proclamation
of the early church. Some liberal Christians do not accept a literal bodily resurrection, seeing the
story as richly symbolic and spiritually nourishing myth. Arguments over death and resurrection
claims occur at many religious debates and interfaith dialogues. Paul the Apostle, an early
Christian convert and missionary, wrote, "If Christ was not raised, then all our preaching is
useless, and your trust in God is useless."

Trinity
The Trinity is the belief that God is one God in three persons: The Father, the Son (Jesus), and
the Holy Spirit
Trinity refers to the teaching that the one God comprises three distinct, eternally co-existing
persons: The Father, the Son (incarnate in Jesus Christ), and the Holy Spirit. Together, these
three persons are sometimes called the Godhead, although there is no single term in use in
Scripture to denote the unified Godhead.[64] In the words of the Athanasian Creed, an early
statement of Christian belief, "the Father is God, the Son is God, and the Holy Spirit is God, and
yet there are not three Gods but one God". They are distinct from another: the Father has no
source, the Son is begotten of the Father, and the Spirit proceeds from the Father. Though
distinct, the three persons cannot be divided from one another in being or in operation. While
some Christians also believe that God appeared as the Father in the Old Testament, it is agreed
that he appeared as the Son in the New Testament, and will still continue to manifest as the Holy
Spirit in the present. But still, God still existed as three persons in each of these times. However,
traditionally there is a belief that it was the Son who appeared in the Old Testament because, for
example, when the Trinity is depicted in art, the Son typically has the distinctive appearance, a
cruciform halo identifying Christ, and in depictions of the Garden of Eden, this looks forward to
an Incarnation yet to occur. In some Early Christian sarcophagi the Logos is distinguished with a
beard, "which allows him to appear ancient, even pre-existent."
The Trinity is an essential doctrine of mainstream Christianity. From earlier than the times of the
Nicene Creed Christianity advocated the triune mystery-nature of God as a normative profession
of faith. According to Roger E. Olson and Christopher Hall, through prayer, meditation, study
and practice, the Christian community concluded "that God must exist as both a unity and
trinity", codifying this in ecumenical council at the end of the 4th century.
According to this doctrine, God is not divided in the sense that each person has a third of the
whole; rather, each person is considered to be fully God (see Perichoresis). The distinction lies in
their relations, the Father being unbegotten; the Son being begotten of the Father; and the Holy
Spirit proceeding from the Father and (in Western Christian theology) from the Son. Regardless
of this apparent difference, the three "persons" are each eternal and omnipotent. Other Christian
religions including Unitarian Universalism, Jehovah's Witnesses, and Mormonism, do not share
those views on the Trinity.

The Greek word trias is first seen in this sense in the works of Theophilus of Antioch; his text
reads: "of the Trinity, of God, and of His Word, and of His Wisdom". The term may have been
in use before this time; its Latin equivalent, trinitas, appears afterwards with an explicit reference
to the Father, the Son, and the Holy Spirit, in Tertullian. In the following century, the word was
in general use. It is found in many passages of Origen.
Trinitarians
Trinitarianism denotes Christians who believe in the concept of the Trinity. Almost all Christian
denominations and churches hold Trinitarian beliefs. Although the words "Trinity" and "Triune"
do not appear in the Bible, theologians, beginning in the 3rd century, developed the term and
concept to facilitate comprehension of the New Testament teachings of God as being Father,
Son, and Holy Spirit. Since that time, Christian theologians have been careful to emphasize that
Trinity does not imply that there are three gods (the antitrinitarian heresy of Tritheism), nor that
each hypostasis of the Trinity is one-third of an infinite God (partialism), nor that the Son and the
Holy Spirit are beings created by and subordinate to the Father (Arianism). Rather, the Trinity is
defined as one God in three persons.
Non-trinitarianism
Non-trinitarianism (or anti-trinitarianism) refers to theology that rejects the doctrine of the
Trinity. Various nontrinitarian views, such as adoptionism or modalism, existed in early
Christianity, leading to the disputes about Christology.[80] Non-trinitarianism later appeared
again in the Gnosticism of the Cathars between the 11th and 13th centuries, among groups with
Unitarian theology in the Protestant Reformation of the 16th century,[81] in the 18th-century
Enlightenment, and in some groups arising during the Second Great Awakening of the 19th
century.

Eschatology
The 7th-century Khor Virap monastery in the shadow of Mount Ararat; Armenia was the first
state to adopt Christianity as the state religion, in AD 301.
The end of things, whether the end of an individual life, the end of the age, or the end of the
world, broadly speaking, is Christian eschatology; the study of the destiny of humans as it is
revealed in the Bible. The major issues in Christian eschatology are the Tribulation, death and
the afterlife, (mainly for Evangelical groups) the Millennium and the following Rapture, the
Second Coming of Jesus, Resurrection of the Dead, Heaven, (for liturgical branches) Purgatory,
and Hell, the Last Judgment, the end of the world, and the New Heavens and New Earth.
Christians believe that the second coming of Christ will occur at the end of time, after a period of
severe persecution (the Great Tribulation). All who have died will be resurrected bodily from the
dead for the Last Judgment. Jesus will fully establish the Kingdom of God in fulfillment of
scriptural prophecies.
Death and afterlife
Most Christians believe that human beings experience divine judgment and are rewarded either
with eternal life or eternal damnation. This includes the general judgement at the resurrection of
the dead as well as the belief in a judgment particular to the individual soul upon physical death.
In the liturgical branches (e.g. Catholicism or Eastern or Oriental Orthodoxy), those who die in a
state of grace, i.e., without any mortal sin separating them from God, but are still imperfectly
purified from the effects of sin, undergo purification through the intermediate state of purgatory
to achieve the holiness necessary for entrance into God's presence. Those who have attained this
goal are called saints.
Some Christian groups, such as Seventh-day Adventists, hold to mortalism, the belief that the
human soul is not naturally immortal, and is unconscious during the intermediate state between
bodily death and resurrection. These Christians also hold to Annihilationism, the belief that
subsequent to the final judgement, the wicked will cease to exist rather than suffer everlasting
torment. Jehovah's Witnesses hold to a similar view.
COMPARISON BETWEEN ISLAM AND CHRISTIANITY
BELIEF ISLAM
GOD Only one god - called Allah
JESUS A prophet who was virgin-
born, but not the Son of God
CRUCIFIXION Jesus was not crucified.
Someone was substituted for
Jesus and He hid until He
could meet with the disciples
Jesus' Resurrection Since Muslims do not believe
in the Crucifixion, there is no
need to believe in the
Resurrection
TRINITY A blasphemy signifying
belief in three gods. In Islam,
the Trinity is mistakenly
thought to be God, Jesus, and
Mary
SIN Sin is disobedience to the
established law. Sin does not
grieve Allah.
MAN Man is created by Allah and
is sinless
SALVATION Salvation is achieved by
submitting to the will of
Allah. There is no assurance
of salvation - it is granted by
Allah's mercy alone
BIBLE Muslims accept the Bible
(especially the Pentateuch,
Psalms, and Gospels) insofar
as it agrees with the Qur'an
QURAN A later revelation that
supersedes and corrects errors
in the Bible
CHRITIANITY
Only one God - a triune being
called God or Yahweh
Divine son of God who was
virgin-born. He is God's
Word and Savior to humanity
A fact of history that is
necessary for the atonement
of sin and the salvation of
believers
A fact of history that signifies
God's victory over sin and
death
The one God is eternally
revealed in three coequal and
coeternal persons: God the
Father, God the Son, and God
the Holy Spirit
Sin is rebellion against God.
Sin grieves God
Man is created in God's
image and is sinful by nature
Salvation is a gift accepted by
faith in the atonement of
Jesus Christ on the Cross and
provided through God's grace
The Bible is the inspired
Word of God that is complete
and not to be added to
Not accepted as divine
revelation
MOHAMMAD The last in the line of Not accepted as a prophet or
prophets and, therefore, the legitimate theological source
final authority in spiritual
matters
ANGELS These divine messengers are Angels are defined in the
created from light and are not Bible as heavenly servants of
worshipped. Satan is an angel God who act as His
messengers
LAST DAY There will be bodily There will be bodily
resurrection and final resurrection in the last days.
judgment with final Final judgment and eternal
destination. All Muslims go destination (heaven or hell)
to heaven, though some must will be decided based on
be purged of their sins first. acceptance of Jesus as Savior
All infidels are destined for and His removal of the sin
hell which separates each person
from God