World Religions
When looking at world religions it is important to analyze their scriptures within the context of the pre-existing realities and beliefs of those who follow these religious writings in their everyday lives. As an example, in order to fully comprehend the Hadith and Torah literature, it is key to first comprehend the Jewish and Muslim worldviews held by the followers of these two religions. While there are some gaping differences between the two beliefs, religious scholar Ninian Smart’s Model of The Six Dimensions of Religion highlights how they also share some important similarities.
In beginning to understand the frame of mind of the followers of these two religions, it becomes clear that Islam started off as an experiential faith. Evidence of this can be found in the passage from the Hadith, where Mohammed reads the words of Allah, “The Quran is the central theophany of Islam, the verbatim word of God revealed to the Prophet by the archangel Gabriel” (Nasr, 37). Likewise, Moses’ experience of God talking to him on Mount Sinai also categorizes Judaism as an experiential religion. Furthermore, both religions also follow under the Doctrinal dimension of religions. An example of this in the Hadith passage sees Allah telling Mohammed that he will exalt his name, even to the extent of conjuring it with his own name. Additionally, one of the doctrines of Islam is that “there is not God but Allah and Mohammed is his messenger”, further evidencing how this faith is Doctrinal in nature (Nasr, 8). Similarly, Judaism’s doctrinal characteristics are present in the passage from the Torah that where God says that if you obey His voice and keep His covenant, you will be His treasured possession out of all the peoples. Whereas there are plenty of other doctrines in Judaism, one of the most important ones of the faith instructs, “to do God’s will”, further cementing the idea that Judaism is doctrinal in nature.
Through further comparison of the remainder of Ninian Smart’s Model
In beginning to understand the frame of mind of the followers of these two religions, it becomes clear that Islam started off as an experiential faith. Evidence of this can be found in the passage from the Hadith, where Mohammed reads the words of Allah, “The Quran is the central theophany of Islam, the verbatim word of God revealed to the Prophet by the archangel Gabriel” (Nasr, 37). Likewise, Moses’ experience of God talking to him on Mount Sinai also categorizes Judaism as an experiential religion. Furthermore, both religions also follow under the Doctrinal dimension of religions. An example of this in the Hadith passage sees Allah telling Mohammed that he will exalt his name, even to the extent of conjuring it with his own name. Additionally, one of the doctrines of Islam is that “there is not God but Allah and Mohammed is his messenger”, further evidencing how this faith is Doctrinal in nature (Nasr, 8). Similarly, Judaism’s doctrinal characteristics are present in the passage from the Torah that where God says that if you obey His voice and keep His covenant, you will be His treasured possession out of all the peoples. Whereas there are plenty of other doctrines in Judaism, one of the most important ones of the faith instructs, “to do God’s will”, further cementing the idea that Judaism is doctrinal in nature.
Through further comparison of the remainder of Ninian Smart’s Model