Team Members: ____________________________________________
Block: ___________________
Southwest Asia: Trial Objectives Religious
Instructions: The following primary and secondary sources are designed to provide your legal firm with the information
needed to formulate arguments that will show that the societies you represent have met and exceeded the challenges
posed by the following three questions. Use your time wisely and provide responses with proof that your culture has shown
the best answers to these questions on earth for this time period. Be aware that other trial teams have access to this
information as well and will be looking for weaknesses in your arguments. Be prepared to defend your assertions.
1. How does this culture meet the spiritual needs of its members?
2. What influence does religion/philosophy play on the organization and behavior of society?
3. Is religion/philosophy or spiritual development in this culture a positive influence on art, literature, architecture, and
culture in this society?
Objective: How does this culture meet the spiritual needs of its members?
1. What status does Muhammad have among the Muslims? How would this effect the way they saw the importance of their
religion?
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[A learned man] told me that some of the apostle's companions asked him to tell them about himself. He said: "I am what
Abraham my father prayed for and the good news of [my brother] Jesus.
(Primary Source) Ibn Ishaq, Arab historian, from his Life of Muhammad, written around 750 CE
Objective: How does this culture meet the spiritual needs of its members?
2. How is Islam similar to Christianity and Judaism? How does it ask its followers to treat one another? Is this kind of
treatment universal to all religions?
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3. In what ways would the tenets of Islam lead to the expansion of the religion across vast regions?
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O People, listen to me in earnest, worship Allah, say your five daily prayers (Salah), fast during the month of Ramadan, and
give your wealth in tithing (Zakat). Perform the pilgrimage (Hajj) if you can afford to. You know that every Muslim is the
brother of another Muslim. You are all equal. Nobody has superiority over other except by piety and good action.
Remember, one day you will appear before ALLAH and answer for your deeds. So beware, do not astray from the path of
righteousness after I am gone. O People, no prophet or apostle will come after me and no new faith will be born. Reason
well, therefore, O People, and understand my words which I convey to you. I leave behind me two things, the Quran and my
example, the Sunnah (teachings of Muhammad) and if you follow these you will never go astray. All those who listen to me
shall pass on my words to others and those to others again; and may the last ones understand my words better than those
who listen to me directly. Be my witness O Allah, that I have conveyed your message to your people.”
(Primary Source) The Prophet Muhammad’s Last Sermon, delivered in Mecca, 6
1
Objective: What influence does religion/philosophy play on the organization and behavior of society?
4. Are the Sufi mystics what you would expect to come from Islamic missionaries? How did they contribute to Islamic
culture?
How
would
this
help
open
doors
to
other
cultures
acceptance
of
Islam?
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Ye, who seek for pious fame, And that light should gild your name,
Be this duty ne'er forgot--- Love your neighbor---harm him not.
To Thee, Great Spirit, I appeal, Who can'st the gates of truth unseal;
I follow none, nor ask the way, Of men who go, like me, astray;
They perish, but Thou canst not die, But liv'st to all eternity.
Such is vain man's uncertain state, A little makes him base or great;
One hand shall hold the Koran's scroll, The other raise the sparkling bowl--One saves, and one condemns the soul.
The temple I frequent is high, A Turkish-vaulted dome---the sky, That spans the world with majesty.
Not quite a Muslim is my creed, Nor quite a Giaour; my faith indeed
May startle some who hear me say, I'd give my pilgrim staff away,
And sell my turban, for an hour, Of music in a fair one's bower.
I'd sell the rosary for wine, though holy names around it twine.
And prayers the pious make so long, Are turned by me to joyous song;
Or, if a prayer I should repeat, It is at my beloved's feet.
They blame me that my words are clear; Because I am not what I appear;
Nor do my acts my words belie--- At least, I shun hypocrisy.
It happened that but yesterday, I marked a potter beating clay.
The earth spoke out--- "Why dost thou strike? Both thou and I are born alike;
Though some may sink and some may soar, We all are earth, and nothing more."
(Primary Source) Omar Khayyam: Persian mathematician and Sufi mystic, from his poetry of the Rubiayat,
Profession of Faith, c. 1120
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Objective: How does this culture meet the spiritual needs of its members?
5. As one of the oldest religions in southwest Asia, how does Judaism separate itself from earlier pagan religions?
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6. What promise does Judaism give to its followers after their death?
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7. Which of the central tenets of Judaism will cause tension between Judaism and the later religions of Christianity and
Islam?
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The Thirteen Articles of Jewish faith are as follows:
1. Belief in the existence of the Creator, be He Blessed, who is perfect in every manner of existence and is
the Primary Cause of all that exists.
2. The belief in G-d's absolute and unparalleled unity.
3. The belief in G-d's noncorporeality, nor that He will be affected by any physical occurrences, such as
movement, or rest, or dwelling.
4. The belief in G-d's eternity.
5. The imperative to worship Him exclusively and no foreign false gods.
6. The belief that G-d communicates with man through prophecy.
7. The belief that the prophecy of Moses our teacher has priority.
8. The belief in the divine origin of the Torah.
9. The belief in the immutability of the Torah.
10. The belief in divine omniscience and providence.
11. The belief in divine reward and retribution.
12. The belief in the arrival of the Messiah and the messianic era.
13. The belief in the resurrection of the dead.
- (Primary Source) Moses Maimonides, late 12th century CE Spanish and North African Jewish physician,
philosopher and theologian, from the Mishnah, the Thirteen Articles of Faith, compiled from Judaism's 613
commandments found in the Torah.
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Objective: How does this culture meet the spiritual needs of its members?
8. What does prayer symbolize in the Islamic faith according to these hadith? How does the institution of prayer create a
sense of community in the Islamic world?
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1. "Recite that which has been revealed to thee of the Book, and establish prayer: surely prayer keeps one away from
indecency and evil" (29:45).
2. "And establish prayer in the two parts of the day and in the first hours of the night; surely good deeds take away evil
deeds this is a reminder to the mindful" (11:114).
3. "Establish prayer, from the declining of the sun till the darkness of the night, and the morning recitation; surely the
morning recitation is witnessed" (17:78).
4. "Surely prayer is a timed ordinance for the believers" (4:103).
5. "Guard (your) prayers and the most excellent prayer, and stand up truly obedient to Allah" (2:238).
6. "Woe to the praying ones, who are unmindful of their prayers, who pray to be seen, and withhold alms" (107:4-7).
“In this chapter I have collected the hadith relating to the times of prayer and other external circumstances relating to it.
Prayer was made an institution by Islam. It was not left to individual choice to resort to prayer when and how one liked. The
order to establish prayer as an institution is very frequent in the Holy Qur’an, the first three verses quoted above being
given as an example. The purification of the mind is the great aim (vv. 1, 2: hh. 1, 2) which is attained by resorting to the
remembrance of Allah time after time in the midst of one's worldly pursuits. The spirit to serve humanity is also imbibed
through prayer; and unless that spirit is imbibed, prayer is simply a show (v. 6). The times of prayer were fixed by Divine
ordinance (v. 4). There is a continuity in prayer from the declining of the sun till the darkness of the night (v. 3)--early
afternoon late afternoon, after sunset and early hours of the night (h. 3)--and then there is a break till dawn (v. 3), which is
the time of the fifth prayer (h. 3). p. 120 To say prayer purposely when the sun is rising, or when it is setting, is prohibited
(h. 5). The two afternoon prayers and the two early night prayers may be combined (h. 6). The morning and the late
afternoon prayer must not be missed on any account (h. 7). When a prayer has been unavoidably missed (h. 8), or when
one forgets the saying of a prayer (h. 9), the prayer must be said at the first opportunity. It is undesirable to sleep before
the 'Ishā' prayer or engage in unnecessary talk after it (h. 10). Everything must be avoided which may distract one's
attention from prayer (hh. 11-13). One must not hurry for prayer, for it would destroy the calm of mind which is so essential
for prayer (h. 14): nor should one when taking food make haste and leave his food for the sake of prayer (h. 15). Prayer may
be said even when riding (h. 16), in a boat or a railway carriage. As regards dress, a man may wear any dress that he can
afford or that is convenient for him, and prayer may be said even in knickers and shirt (h. 17) It is not proper for anyone to
pass in front of the man who is praying (h. 18) and a sutra may be set up when prayer is said in an open place.”
(Secondary Source) “A Manual of Hadith”, Maulana Muhammad Ali, M.A., LL.B., Lahore, 1944
4
Objective: What influence does religion/philosophy play on the organization and behavior of society?
9. How do these hadiths strengthen the family and the relationship between Muslims?
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The word adab signifies discipline of the mind, or every praiseworthy discipline by which a man is trained in any excellence.
Good morals and good manners are the real test of a man's excellence (v. 1; hh. 1, 9). Goodness to one's parents occupies a
very high place in the moral code of Islam, the mother coming first (v. 2: h. 2), so much so that paradise is said to be
beneath the mother's feet. (h. 3). Kindness and love for children is inculcated (vv. 3. 4 . hh. 4, 5), and suffering on account of
them is called a screen from fire (h. 6). Doing good to relatives is a source of blessings in this life and the next (v. 4; hh. 7, 8).
Wives have their rights over their husbands and they must be kept in good fellowship (vv. 6, 7). The best of men is said to
be one who is kindest to his wife (h. 9). and it is recommended that one should help her in her work (h. 10). Muslims are
brethren--members of one body and parts of one structure-and they must help one another and he kind to one another (vv.
8. 9: hh. 11-14); their blood, property and honor being inviolable (h. 15). They are forbidden to hate and boycott one
another (h. 16), to call one another kāfir or fāsiq (h. 17), and to fight with one another (h. 18). A neighbor, whether a
Muslim or a non-Muslim, must be treated kindly (hh. 19. 20). One must be kind and generous to one's slaves or servants,
who must in all other matters be treated on a basis of equality (hh. 21-23). Looking after widows and orphans is an act of
highest merit (hh. 24. 25). Even an enemy must be treated generously (hh. 26, 27). Divine mercy is shown to him who is
merciful to God's creatures (hh. 28, 29), even to dumb animals (h. 30). Man must cultivate the habit of being truthful, for
truth is the basis from which virtue spring, while falsehood leads to vice (v. 10; h. 31). Special stress is laid that a man must
be fair and forgiving in his dealings with other people, and must avoid everything which hurts them (vv. 11-19; h. 32) At the
end are given a few verses and hadith relating to good manners (vv. 20-22; hh. 33-41).
(Secondary Source) “A Manual of Hadith”, Maulana Muhammad Ali, M.A., LL.B., Lahore, 1944
5
Objective: Is religion/philosophy or spiritual development in this culture a positive influence on art, literature, architecture,
and culture in this society?
10. What roles did the mosque play in the Islamic community?
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1. "Surely the first house appointed for men is the one at Bakkah blessed and guidance for nations" (3:95).
2. "And from whatsoever place thou comes forth, turn thy face towards the Sacred Mosque; and wherever you are, turn
your faces towards it" (2:150).
3. "And had there not been Allah’s repelling some people by others, certainly there would have been pulled down cloisters
and churches and synagogues and mosques in which Allah’s name is much remembered" (22:40).
4. "And who is more unjust than he who prevents men from the mosques of Allah that His name should be remembered
therein and strives to ruin them" (2:114),
5. "The mosques are Allah’s" (72:18).
6. "The idolaters have no right to visit the mosques of Allah" (9:17).
“The mosque is meant primarily for Divine worship. To the Muslim, however, the mosque means much more than a mere
house of Divine worship which could, in fact, be offered anywhere; it is the real center for the society of Islam in a certain
locality, as the Ka’ba is the center for the Muslims of the whole world. The mosque is also the cultural center of Islam. The
Prophet's Mosque at Medina had a kind of boarding-house, called the Suffah, attached to it, for students, where at one
time as many as seventy students were accommodated (hh. 16, 17). In fact, the mosque is plainly stated to be a place, to
which one should go to learn or teach some good (h. 18). The Suffah of the Prophet's Mosque has left its legacy in the form
of the maktab or madrasah (the school)--considered a necessary adjunct to the mosque to this day--and the library which
was generally attached to the more important mosques by Muslims in all ages.
The mosque, being the essential meeting-place of Muslims five times a day, became also a general center where all
important matters relating to the welfare of the Muslim community were transacted and where Muslims gathered together
on all important occasions. The Holy Prophet himself (with his wife 'Ā'ishah) witnessed a display with lances given by some
Abyssinians in the mosque (b. 19). Hassān ibn Thābit recited in the mosque his poems in defense of the Holy Prophet (h.
20), juridical affairs were also settled in the mosque (b. 21). A tent was set up for a wounded soldier in the mosque (b. 22).
Even a freed handmaid had a tent set up for her in the yard of the Mosque (h. 23). Deputations were received in the
mosque and sometimes even lodged there (h. 24). A prisoner who was an idolater was once kept in the mosque (h. 25). On
another occasion it served the purpose of the treasury (h. 26). The mosque was thus not only the spiritual center of
Muslims but also their educational, political and social center, their national center in a general sense.”
(Secondary Source) “A Manual of Hadith”, Maulana Muhammad Ali, M.A., LL.B., Lahore, 1944
6
Objective: What influence does religion/philosophy play on the organization and behavior of society?
11. According to the scholar Kevin Reilly, what do Christianity and Islam have in common?
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“Belief has always meant a lot to Christians. Ever since St. Paul organized a church based purely on faith – all you have to do
is believe, he said – the particulars of belief have splintered Christianity into a thousand sects. But most religions did not
evolve this way. Even other religions that have scriptural authorities – Judaism, Islam, Buddhism, Hinduism, to a certain
extent – have devoted less attention to defining doctrine and rooting out heretics than they have to regulating daily life
within the larger society. Among them only Islam displays a similar zeal to convert nonbelievers, but there is no set of
doctrines, no credo, required of the Muslim besides the profession of faith in God and his Prophet. The schism of Islam
between Sunnis and Shi’ites is deep, but it is historical and communal rather than intellectual or doctrinal. Jews, Buddhists,
and Hindus do not evangelize and would be hard-pressed to answer if asked by potential recruits what to believe. For most
people throughout the history of the world, religion was defined by birth; beliefs came later.”
(Secondary Source) ‘Worlds of History: A Comparative Reader’, Kevin Reilly. Raritan Valley College.
Bedford/St. Martin’s Press. 2009
Objective: What influence does religion/philosophy play on the organization and behavior of society?
12. How does the Islamic pillar of tithing affect education and society in the Islamic world?
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“Returning to Jubba, Abu Ali never kept for himself any of the money which in an ordinary case would have been taken in
taxes from an estate like his. He used to deduct from the gross amount the sum he was to pay to government, and then
distribute the remainder among the members of his religious following, stipulating in return that each of them should
entertain for a whole year one of the poor students who attended his lectures; the actual expense these students put them
to was small, not a fifth of the amount due which Abu Ali’s high standing had sufficed to get remitted. Then he would go to
his own house, and there take out of the revenues of his estate a full tithe, which he used to give in alms among the poor
people of his village, Pool, where he maintained his disciples. And he did all this every year.”
(Primary Source) Judge Muhassin Tanukhi, “Ressurrection of Loquacity or Table-talk (10th Century CE)
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Objective: How does this culture meet the spiritual needs of its members?
13. How are the Shi’ite sects related to more ancient Persian beliefs? How do these continuities help explain further
conversions to Islam? Why would they create tension between some Muslims?
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“It had been the old usage of the Persians to regard the Sassanid kings, the descendants of the legendary kayani dynasty of
heroes who had first established a settled community in Persia, as bagh not quite perhaps what we should understand as
"gods," but rather as incarnations of deity, the divine spirit passing on by transmigration from one ruler to another, and so
they ascribed to the king miraculous powers and worshipped him as the shrine of a divine presence. At the Muslim
conquest the Sassanid kings had not only ceased to rule, but the dynasty had become extinct. Many of the Persians who, in
spite of adopting Islam, still clung to their old ideas, were quite ready to treat the Khalif with the same adoration as their
kings, but felt a distinct distaste for the theory of the Khalifate according to which the Khalif was no more than a chieftain
elected in the democratic fashion of the desert tribes, a thing which seemed to them like reversion to primitive
barbarism… The most prevalent form of these ideas occurs in the essentially Persian movement known as the Shi‘a or
"schismatics." These are divided into two types, both alike holding that the succession of the Prophet is confined to the
hereditary descendants of ‘Ali the cousin and son-in-law of the Prophet to whom alone were given the divine right of the
Imamate or leadership. The two types differ in the meaning of this Imamate, the one group contenting itself with
maintaining that ‘Ali and his descendants have a divine authority whereby the Imams are the only legitimate rulers of Islam
and its infallible guides; of this moderate type of Shi‘a is the religion of Morocco and the form prevalent about San’a in
South Arabia. The other group presses the claim that the Imam is the incarnation of a divine spirit… The commonest belief,
prevalent in the modern Shi‘a, is that there were twelve Imams of whom ‘Ali was the first, and Muhammad al-Muntazar,
who succeeded at the death of his father the eleventh Imam al-Hasan al-Askari in 260 A.H. (= A.D. 873) was the last. Soon
after his accession Muhammad Al-Muntazar "vanished" at Samarra, the town which served as the ‘Abbasid capital from
A.H. 222 to 279. The mosque at Samarra is said to cover an underground vault into which he disappeared and from which
he will emerge again to resume his office when the propitious time has arrived, and the place whence he is to issue forth is
one of the sacred spots visited by Shi‘ite pilgrims. Meanwhile the Shahs and princes are ruling the faithful only as deputies
of the concealed Imam.”
(Secondary Source) “Arabic Thought and its Place in History”, De Lacy O’Leary, 1922.
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Objective: Is religion/philosophy or spiritual development in this culture a positive influence on art, literature, architecture,
and culture in this society?
14. How did the development of Orthodox Scholasticism aid in the acceptance of the sciences and scientific investigation?
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15. How does orthodox Islamic scholasticism separate the human soul from the material world?
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“The formation of an orthodox scholasticism within the Muslim church appears as a development spread over the 4th-5th
centuries of the Hijra (10-11 cent. A.D.), and is in three strata associated with the three leaders, al-Ash‘ari, al-Baqilani, and
al-Ghazali. Such a development, of course, is principally of interest for the internal history of Islam and the evolution of
Muslim theology, but it had its influence also on the transmission of Arabic thought to Latin Christendom in two ways: (i.)
directly, in that al-Ghazali was established as one of the great Arabic authorities when the Latin’s began to study the
interpreters of Aristotle, and his teaching is quoted by St. Thomas Aquinas and other scholastic writers;… Such a movement
as orthodox scholasticism was inevitable. The position at the end of the third century was quite impossible. The orthodox
Muslim adhered strictly to tradition, and entirely refused to admit "innovation" (bid‘a)… This position was hardly
satisfactory to those who had inherited any part of the Hellenic tradition, and it ultimately became impossible. An organic
body which cannot adapt itself to its surroundings is doomed to decay. The Islamic state had sufficient vitality to meet the
new conditions introduced by its expansion to Syria and Persia, and now the time had come for Islamic theology to adapt
itself to the new thought that was invading it…The soul of man differs from all other created things; it is essentially spiritual,
and so outside the categories which are applicable only to material things. The soul has been breathed into man by God
(Qur. 15, 29; 38, 72), and this is comparable to the way in which the sun sends out its rays and gives warmth to those things
on which its rays rest. The soul, which has no dimension, shape, or locus, rules the body in the same way as God rules the
world, so that the body is a microcosm reproducing the conditions of the world. The essential element of this soul is not the
intelligence which is concerned with the bodily frame, but the will: just as God is primarily known not as thought or
intelligence, but as the volition which is the cause of creation. Thus God cannot be considered as the spirit animating the
world, which is the pantheistic position, but as volition outside the world which has willed it to be.The aim of scholastic
theology is to preserve the purity of orthodox belief from heretical innovation: "God raised up a school of theologians and
inspired them with the desire to defend orthodoxy by means of a system of proofs adapted to unveil the devices of the
heretics and to foil the attacks which they made on the doctrines established by tradition" (Al-Ghazali: Confessions).
Aristotle himself was an unbeliever using arguments he should not, but, in spite of his errors, his teaching as expounded by
al-Farabi and Ibn Sina is the system of thought which comes nearest to Islam (id.).
9
Objective: Is religion/philosophy or spiritual development in this culture a positive influence on art, literature,
architecture, and culture in this society?
16. Based on the following images of Islamic architecture discuss whether you think the prohibition of art depicting
God’s living creations lessened the quality of Islamic art?
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17. In what ways did the Muslims excel at artistic and architectural creations in relationship to their religion?
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Name: ________________________________
Block: _____________________________________
Trial preparation: Now that you have explored the basic outlines of the American religious systems it is time for your law firm to construct a
series of answers that will be used in the trials. For each question you must construct an opening statement that you will present to the court.
Include aspects of all of the societies you represent and then list specific examples you will use in your rebuttals during the trials. Divide the
topics between your legal team. Each of you will use the research from today to construct opening arguments. These opening arguments are
required by the beginning of the next class day. Teams that do not submit opening arguments will not be qualified to move on to the next research
topic and will be given the essay topics.
1. How does this culture meet the spiritual needs of its members?
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Evidence: Cite the source and summarize the evidence
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b.
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c.
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d.
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Name: _____________________________________
Block: ____________________________
2. What influence does religion/philosophy play on the organization and behavior of society?
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Evidence: Cite the source and summarize the evidence
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Name: ________________________________________
Block:__________________________
3. Is religion/philosophy or spiritual development in this culture a positive influence on art, literature, architecture,
and culture in this society?
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Evidence: Cite the source and summarize the evidence
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b.
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