Religion Essay Sample on Abrahamic Religion

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Vanderbilt University
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Abrahamic religion is composed of three monotheist religions that include Christianity, Judaism, and Islam. Fundamentally, they believe in the Prophet Abraham as their forefather. Abraham is a common belief that the three shared (Thomas and David 124). The three religions had a historical holy city which was common for them in Jerusalem. Islams viewed the domed rock as Muslims holy place. They worship and belief it as a wall where ascending of Muhammad into heaven occurred. They believed that Muhammad received God revelation from that spot. Christians praise Jerusalem as the resurrection and burial space for Jesus. Jerusalem was the ancestral and spiritual homeland for the Jews.

There are similarities in scriptures that belong to the Abrahamic religions. Holy Jewish book comprises of Talmud and the Tanakh. Hebrews Christian Bible adopted the style of Tanakh in their old testament Bible (Thomas and David 125). Korans narrates the crucifixion of Jesus story. Muslims view it as spiritual and not actual event. In the initial days, churches worshiped because speaking alone could not be heard by the people at the back of the synagogue. The three religions had a characteristic of singing during their services. Abrahams religions believed on pilgrimage. Muslims had a pilgrimage destination known as Mecca. Jews believe on a journey to pilgrimage in Jerusalem. Roman Catholics pilgrimage was at Santiago de Compostela.

The three religions have names of God which are similar and familiar. Muslims called their God Allah in the Arabic Language (Thomas and David 125). They believed that he is unspeakable and he exists and that Jesus will reveal to individuals when he comes. Jews and Christians called their God Yahweh or Elohim. Yahweh was changed to Lord of God because it was viewed as sacred to be mentioned. The three religions have their particular places of worship. Universities, airports, and hospitals offer buildings for secret worship.

Conflicts between Christianity and Islams

In the modern society, Muslims and Christians interact in daily routines. With the rise in economy and population, they tend to face conflicts (Howard 505). For example, in countries where communal stability and national unity is not in a good position, different religions are faced with the fear that they are threatened; their rights and interests are being violated. Such conflicts are majorly based on the belief differences. Individuals can use religion identification to gain political power.

In counties where a large population is the Muslims, some religious leaders and political movement may make a rule that Islamic laws be applied as a constitutional right. These may conflict with few individuals Muslims and Christians who are against a political model that limits their civil rights (Howard 506). Muslims often believe that Islamic is all about embracing and not distinguishing politics and religion.

Christians as well does not suggest particular socio-political structure. However, the notion currently exists in several Christian groups in the view of Muslims that they do not recognize a de-facto differentiation between religious and political authority (Howard and Damian 505). Although both belief that revelation of truth guide and enlighten the followers on involvement on political, social and economic life, it does not distinguish between the realms state and society. Islam and Christianity have conflicts on the perception of intermarriages. The difference in Muslim and Christian view of marriage may affect the parent-child relationship on interfaith marriages.


Works Cited

Thomas, David. "Islam And Christianity In Medieval Anatolia Edited By A. C. S. Peacock, Bruno De Nicola And Sara Nur Yildiz". Journal Of Islamic Studies, vol 28, no. 1, 2016, pp. 123-126. Oxford University Press (OUP), doi:10.1093/jis/etw038.

Howard, Damian. "The Making Of The Abrahamic Religions In Late Antiquity". Islam And Christian-Muslim Relations, vol 27, no. 4, 2016, pp. 504-506. Informa UK Limited, doi:10.1080/09596410.2016.1173932


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