Since the beginning of this course, my definition of religion and perspectives of religion has evolved into a more complex understanding of the subject. Initially, I had what I now consider a shallow understanding of religion as a social concept that encompasses a set of beliefs accompanied by the established perception of divinity. I understood the baseline of religion to the moral frameworks without which the entire system would collapse and become meaningless. However, the exploration of Buddhism and Islam has changed this perspective to a more complex interplay of commitment that involves rituals, practices, and cultural enthusiasm. My new perspective on religion became more apparent as I learned about the origins of religion in light of the geographical point they started in history, the political atmosphere around these timelines, and the level of civil advancement. Religion is a dynamic force engrained in world societies that can be explained in spiritual and social dimensions which provide a holistic framework for existence and perceived meaning of life.
In terms of rituals and practices, my perception was somewhat simplistic, not focusing on the core principles of these beliefs and what is fully covered why practicing these religions. In my eyes rituals and practices were as simple as waking up every day and diving into one’s daily routine effortlessly. Nonetheless these practices as a symbol of a greater perception of divinity by which all humanity must abide. In both Buddhism and Islam rituals are necessities to be part of the religion. Furthermore, these doctrines teach that the abandonment of these rituals could result in an unprecedented level of moral and spiritual derailment which will result in eternal consequences. From the structured prayers in the annual Hajj pilgrimage in Islam (Aljazeera) to meditative and mindfulness in Buddhism, these processes are considered divine and necessary to identify with the religion. These rituals have emerged as pivotal activities in each of these religions’ practices. Muslims believe that Mecca is the holiest city on the planet and that every Muslim must organize a religious pilgrimage to the city as their religious duty (Aljazeera).
I find Islam and Buddhism more interesting than any other duo in the course because of how the two religions contemplate morality and ethics. Buddhism exhibits more alignment with personal discipline which when fully achieved will result in endless radiance of positive energy. In Islam, the five pillars (profession of faith, prayer, alms, fasting, and pilgrimage) not only provide fundamental acts of worship and a moral compass, which as a collective promotes the principles of charity, honesty, and compassion (Canby). There is also and special concept of halal and haram which is primarily meant to foster a sense of responsibility for one’s actions. Buddhism, on the other hand, preserved the concept of the Noble Eightfold Path delineating a guide for ethical and mental development. Some of the major components of ethical dedication in Buddhism are right Speech and right Action, which encourages mindfulness and compassionate treatment of people around us (Rahula). In a fundamental sense, Buddhism and Islam provide a moral guideline that promotes harmonious existence among members of society.
Moreover, the two religions exhibit distinct approaches regarding individuality and communal identity. Islam is a continually growing religion and is relatively more active and mainstream compared to Buddhism. In Islam, Ummah is a term that identifies all Muslims across the world as one community that transcends geographical restrictions. The concept of Ummah is a constant reminder to all Muslims that the religion is not an individual pursuit but a communal effort to become better in spirit and flesh. Buddhism, on the other hand, adopts the concepts of Sangha and monks, which create the basic unit of the Buddhist community (PBS). Even though the two religions’ sense of community differs, they are both advocating for a sense of belonging.
Reflection On How to Study Religions
While studying religion I realized the most vital elements in understanding concepts within various religions. One of the most vital elements is cultural context and historical background. The case of Buddhism begins with an understanding of the social, political, and philosophical climate of ancient India during the 6th century BCE, led by Siddhartha Gautama. The cultural milieu of ancient India was primarily focused on achieving personal enlightenment and understanding of one’s spiritual power (Mark). Similarly, the Islamic cause can be traced back to the 7th century as a result of multilateral trade and the pavement of trade routes by Arab tribes (Yalman). It is important to understand the historical setting of these religions because it helps us appreciate their points of view and perhaps the progress made by these religions regarding the maintenance of social harmony. Furthermore, it makes it easier to see how the cultural setting still affects how these faiths are understood and practiced in the modern era.
Moreover, recognizing the diversity of beliefs while deriving their similarities and differences is key while studying religions. Buddhism presents two major thematic approaches that conduct an academic analysis, that is, Theravada and Mahayana. Theravada emphasizes the need for religious commitment and devotion to personal growth while Mahayana is a more compassionate approach that places people is a path of love and care for one another (BBC). On the other, Islam exists in two major sects that slightly vary in teaching and general interpretation of the Quran, an Islamic sacred text (Philtar). Therefore, Islam disqualifies the idea of a monolithic entity. The two religions further exhibit distinction in ways of internal management and leadership which contributes to the diversity of landscape and approach for both religions. Understanding these differences enables a more thorough study and keeps complicated religious occurrences from being oversimplified.
Moreover, examining the interconnectedness of societal realities and religion is vital while studying religion. Despite holding entirely divine and supernatural beliefs, religion still involves a large amount of foundation in the reality of existence. Religion is embedded in the secular-based forms of governance, personal health, nutrition, and individual relations with society. In Buddhism, the monastic communities are evidence of the religion’s regular involvement in the daily lives of people and their daily activities include trade, interpersonal conflicts, sexualities, wealth, and many more (Yalman). Therefore, religions still consider the realities of daily living as part of the journey as opposed to the firm beliefs of the supernatural. On the other hand, Islam is saturated with teachings and principles that act as manuals of daily living and interaction with the rest of society. One of the key tenets of Islam is Zakat (charitable giving). Practicing Zakat is a long-lasting commitment to compassion that allows society to practice oneness in values and religious responsibility.
My journey in this course has been transforming because I learned a large portion of the information that was obscure to me because of my shallow understanding of religions. I learned the impacts of religion and how it can be a significantly positive force. The role of religion that I discovered through this course dismantled my general attitude of religion as a destructive course. Even though certain individuals still hold these beliefs I think I am personally transformed. I also discovered the role of religion in shaping moral living. For instance, both Buddhism and Islam advocate for compassion and love for one another. Moreover, there is a universal sense of sharing within communities that these religions promote through advocacy. Apart from the fundamental tenets attached to divinity, I believe religions have a positive force that is necessary for society to move forward.
Work Cited
Aljazeera. “What Is Hajj? A Step-By-Step Guide to the Muslim Pilgrimage.” Www.aljazeera.com, 21 June 2023, www.aljazeera.com/news/2023/6/21/what-is-hajj-a-step-by-step-guide-to-the-muslim-pilgrimage.
BBC. “Divisions of Buddhism – Buddhist Beliefs – Edexcel – GCSE Religious Studies Revision – Edexcel.” BBC Bitesize, 2020, www.bbc.co.uk/bitesize/guides/zf8g4qt/revision/2.
Canby, Sheila. “The Five Pillars of Islam.” The Met, The Metropolitan Museum of Art, 2019, www.metmuseum.org/learn/educators/curriculum-resources/art-of-the-islamic-world/unit-one/the-five-pillars-of-islam.
Mark, Joshua. “Siddhartha Gautama.” World History Encyclopedia, 23 Sept. 2020, www.worldhistory.org/Siddhartha_Gautama/.
PBS. “Basics of Buddhism.” Www.pbs.org, www.pbs.org/edens/thailand/buddhism.htm#:~:text=The%20Fourth%20Noble%20truth%20charts.
Filter. “Sunni Islam.” Www.philtar.ac.uk, www.philtar.ac.uk/encyclopedia/islam/sunni/geness.html. Accessed 3 Feb. 2024.
Rahula, Walpola Sri. “The Noble Eightfold Path: Meaning and Practice.” Tricycle: The Buddhist Review, Tricycle, 2015, tricycle.org/magazine/noble-eightfold-path/.
Yalman, Suzan. “The Birth of Islam.” Metmuseum.org, 2019, www.metmuseum.org/toah/hd/isla/hd_isla.htm.
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