Course Name: Comparative Religion HUM - 2306 FINAL PAPER Student’s Name: Othman Bouchentouf Supervised by: Stephen Davis Trevathan Submission Date: 12/21/2023 1. Differences Between Dharmic and Abrahamic Societies: Dharmic and Abrahamic societies are two separate worlds with different worldviews, philosophies of life, and visions of death. Differences Between These Traditions Before we examine the similarities, it is important to be familiar with four basic concepts upon which religion is based. It turns out that Hinduism, Buddhism, Jainism and Sikhism are all Dharmic religions. They're¬ linked by shared origins. At the core of these dharmic traditions is a conception of samsara, an endless cycle through life and death in which we are born, die and then are reborn again. But this cycle is guided by karma. It's just like a moral code of conduct for action and reaction. If you do good today, perhaps your karma will be better tomorrow. A better karma may lead to a better you in your next incarnation. Ps: This is because we can be re-born as anything, even cockroaches. In Dharmic societies, dharma is the one value that cannot be sacrificed. This refers to doing as you ought or doing what is proper. Through searching for spiritual enlightenment (moksha), people hope to be released from the chain of transmigration, and become free from worldly restraints. For them, death is not the end but a change. Other important rituals, such as cremation, help the soul on its journey. Another case in point is that non-violence is an absolute requirement of Gurus. On the other, there are the traditions of Judaism, Christianity and Islam which hail from the middle east and revolve around a shared story about Abraham. In other words, the so-called 'Abrahamic religions,' except for Christianity, tend to believe in a single transcendent God who created the universe and presides over human affairs. The religions of the three monotheisms--Judaism, Christianity and Islam--all have an afterlife in which people are rewarded for their behavior while on earth (if good or evil). 2. Non-Violence in Abrahamic and Dharmic religions: In the Dharmic religions, non-violence, or ahimsa, is a principle deeply ingrained in Hinduism, Buddhism, and Jainism. Judaism places a strong emphasis on ethical conduct and justice, but its stance on violence is nuanced. While there are instances of just war in Jewish history, it still includes principles of compassion and the pursuit of peace. The concept of tikkun olam, repairing the world, underscores the Jewish commitment to social justice and non-violent action. However, do they really support non-violence in today’s world? certainly not especially what is happening in Palestine/Gaza. Them thinking being the “chosen people”? clearly contradicts it. They still see Christianity, forgiveness, the turning-the-other-cheek and so on. The Sermon on the Mount, delivered by Jesus in the New Testament, is a crucial expounding of these principles. This sermon urges believers to accept non-violence and displays the significance of forgiveness. But the history of Christianity itself provides examples in which it denies it. The Crusades are an example of a bloody war in the history of Christianity. The Crusades, for instance, were wars of conquest launched by Christians during the middle ages to recover “Holy Lands” Such conflicts entailed the use of violence, and seemed to be in conflict with Christian nonviolent beliefs. The word, Islam (peace) comes from the Arabic phrase Is-Silm in which 'Silm' means peace. In his essence, Islam teaches its practitioners to actively pursue tranquility and eschew violence. The spirit of Islam set forth in the Quran holds that justice and compassion are the highest aspirations one should hold for all stages in life, as well as cultivating a longing for peace. Though the Quran recognizes the right to defend oneself, it strongly condemns aggression and stresses conciliation whenever possible. The external facade of extreme legalism Another idea in Islam which has been the subject of diverse interpretations is jihad. Generally translated as holy war, it has a more generalized and subtle meaning at heart. So you can say that jihad is actually a struggle beyond the battlefield. It has got elements of spirit and morality and society at large, the aim being to attain personal and communal righteousness. 3. Reflection on the Comparative Religion Course: I thoroughly enjoyed our Comparative Religion class, particularly the discussions on Dharmic and Abrahamic faiths. Exploring the concepts of nonviolence in these traditions provided me with valuable insights. The pace of the class, where everyone shared their perspectives, created a dynamic and enriching learning environment. Initially, I had limited knowledge about Dharmic faiths, Christianity, and Judaism—my familiarity was mainly centered around the prophets. However, this course has been instrumental in broadening my understanding of these religions. The in-depth discussions allowed me to delve into the intricacies of Dharmic beliefs and gain a more comprehensive view of Christianity and Judaism. Although I already had some prior knowledge about Islam, the course played a pivotal role in strengthening and empowering that knowledge. The nuanced discussions about Islam's principles, such as the emphasis on peace, the concept of jihad, and the complexities of historical events, added depth to my understanding. All in all, the Comparative Religion course has moved beyond mere academic learning; indeed it has become a deepening journey and imprinted itself on my intellect and heart. My travels through the differing universes of Dharmic, and other religions have not merely been a search for information but also an experience that has transformed my understanding of the world. I have seen the great variety of human religious culture through this course, and also had to overcome my own prejudices. These questions, the delving into history and the analysis of basic belief systems in other religions have all created a powerfully mutual sense of understanding. This feeling of emotional enrichment has arisen from the understanding that the religious experience of humankind is complex and diverse, and it is closely related to our common history and culture. The differences, however, hide similarities which weave through belief systems both alike and different. This has begun to become very clear. With this realization in mind, I feel ready to face an increasingly interdependent world with open eyes and a compassionate heart. I feel that the course Comparative Religion has broadened my intellectual perspective as well as giving me confidence to do some positive administrative work in promoting interchange and mutual respect and understanding. References: 1. Harrison, R. (2019). Samsara-The Wheel of Birth, Death and Rebirth: A journey through spirituality, religion and Asia. Rebecca Harrison. 2. Abu-Nimer, M. (2003). Nonviolence and peace building in Islam: Theory and practice (p. 137). Gainesville: University Press of Florida. 3. Cohen, C. L. (2020). The Abrahamic religions: a very short introduction. Oxford University Press, USA. 4. Gentry, C. E. (2016). Religion: Peace through non-violence in four religious traditions. In The Palgrave handbook of disciplinary and regional approaches to peace (pp. 168-180). London: Palgrave Macmillan UK. 5. Zydenbos, R. J., Houben, J., & van Kooij, K. (1999). Jainism as the Religion of Nonviolence. Violence Denied: Violence, Non-Violence, and the Rationalization of Violence in South Asian Cultural History, 185-210.
