Question : The fact that the different religions originated at different places & in different centuries proves that plurality of religions is a fact. How correct would it be to say that all religious are essentially the same? Discuss.
(2010)
Answer : The plurality of religion was born out of a very simplistic view that to this day is facilitating the breaking of current religions into smaller factions. Man tries to make a balance between his belief and his wants. Religion is not just a guideline typically it is also a philosophical path that one chooses to follow. This being the case, most individuals do not choose a philosophical path they don’t agree with. So in order for people to have that path that fits their feet perfectly, they create a new path or found a new philosophical standpoint which in turns effects their view of faith and practice and then we see the emergence of a new faith. All religions claim to have answers to certain kinds of questions, or at least to provide insight into them. Almost by definition, such questions have no scientifically verifiable answers. We have different religions in this world named Jainism, Buddhism, Sanatan Dharma, Christianity, Islam, Jews and the like. Each of these religions claims to have a supreme being or eternal being with different names. Hence there is a general impression that all religions are same as they unequivocally talk about ultimate reality. But religion cannot be restricted to just one common element. In fact there are several important elements in religion which cannot be ignored and these all elements make the complete definition of religion. The other elements of religion besides supreme being is faith and devotion, scriptures, rituals, religious symbols, songs and citation related to a religion and the like. When we consider these aspects of religion we can easily notice that al the existing religions in this world are starkly different from one another on many counts. An individual of a particular faith or religion act and behave as his own religious conviction and cannot be persuaded to accept a religion other than his own. Region affects the every stage of the life of religious person and so at all these stages his religion manifests itself in a quite different way from that of the other faith or religion. Therefore it would be oversimplification to say that all religions are same.
Question : “There are no whole truths; all truths are half truths. It is trying to treat them as whole truths that play the devils.”
(2009)
Answer : Alfred North Whitehead a British mathematician who became an American philosopher, said: “There are no whole truths; all truths are half-truths. It is trying to treat them as whole truths that play the devil”. The logical progression or connection of this line of thought is to conclude that truth can lie, since half-truths are deceptive and may lead to a false conclusion. A half-truth comes in several forms, and is a deceptive statement, that includes some element of truth. The statement might be partly true, the statement may be totally true but only part of the whole truth, or it may utilize some deceptive element, such as improper punctuation, or double meaning, especially if the intent is to deceive, evade, blame or misrepresent the truth.
The purpose and or consequence of a half truth is to make something that is really only a belief appear to be knowledge, or a truthful statement to represent the whole truth, or possibly lead to a false conclusion. According to the justified true belief theory of knowledge, in order to know that a given proposition is true, one must not only believe in the relevant true proposition, but one must also have a good reason for doing so. A half truth deceives the recipient by presenting something believable and using those aspects of the statement that can be shown to be true as good reason to believe the statement is true in its entirety, or that the statement represents the whole truth. A person deceived by a half truth considers the proposition to be knowledge and acts accordingly.
Question : “There are no whole truths; all truths are half truths. It is trying to treat them as whole truths that play the devils.”
(2009)
Answer : Religion is as old as humankind. Yet the purpose of religion has varied from time to time and from place to place. Even at the same time and place, different groups have had different expectations from religion. One of the oldest purposes of religion was to explain the mysteries of nature. In a sense this purpose still exists. Only the mysteries are now more mystifying. In ‘A Brief History of Time’ Stephen Hawking elucidates that why does the universe go to all the bother of existing? Is the unified theory so compelling that it brings about its own existence? Or does it need a creator, and, if so, does he have any other effect on the universe? And who created him? Religion exists because God exists and one of the purposes of religion has been to contemplate and revel in the magnificence of God Bhagavata Purana reads, “Therefore should one with a one-pointed mind constantly hear about, glorify, remember and worship the Supreme Lord, the protector of the devotees.”
From time to time religious leaders have provided moral and ethical instruction. The best example of this is the Ten Commandments given to Moses by God on Mount Sinai.
All religions preach some form of life after death, whether eternal heaven or hell or rebirth. Religious teachings also chart out the path to be taken so that one’s after life is happy.
In today’s hectic and tense life style, the most sought after commodity is peace of mind. Many people turn to new preachers of mainstream religions. Religion and happiness have been studied by a number of researchers. The studies cited above test only correlation, as opposed to causation; they do not distinguish between alternative causal explanations including the following:
That religious belief itself in fact promotes satisfaction and that non-belief does not promote satisfaction and/or promotes dissatisfaction;
That satisfaction and dissatisfaction contribute to religious belief and disbelief, respectively, i.e., that satisfied persons are more inclined to endorse the existence of a traditionally defined deity (whose attributes include omnibenevolence) than are dissatisfied persons, who may perceive their unhappiness as evidence that no deity exists (as in atheism) or that whatever deity exists is less than omnibenevolent (as in deism); and
That although religious belief does not itself promote satisfaction, satisfaction is influenced by a third factor that correlates significantly with religious belief, e.g., a) divine providence as bestowed by a deity who shows favour to believers and/or disfavour to nonbelievers or b) sociopolitical ostracism of self-declared nonbelievers and/or fear of such ostracism by “closeted” nonbelievers.
But in spite of all these facts related to Religion human beings are still suffering. They are very much exposed to natural calamities, physical abnormalities, and several physical and mental diseases and suffer from lack of mental peace. That is why it is being concluded that what religion promised could not be fulfilled.Question : In a pluralistic society how can religious pluralism be practiced? Point out distinction among
(2008)
Answer : Religious pluralism is a loosely defined expression concerning acceptance of different religions, and is used in a number of related ways:
As the name of the worldview according to which one’s religion is not the sole and exclusive source of truth, and thus that at least some truths and true values exist in other religions.
As acceptance of the concept that two or more religions with mutually exclusive truth claims are equally valid. This posture often emphasizes religion’s common aspects.
Sometimes it is used as a synonym for ecumenism. It refers to the promotion of some level of unity, co-operation, and improved understanding between different religions or different denominations within a single religion.
And as a synonym for religious tolerance, which is a condition of harmonious co-existence between adherents of different religions or religious denominations.
Many religious believers believe that religious pluralism should entail not competition but cooperation, and argue that societal and theological change is necessary to overcome religious differences between different religions, and denominational conflicts within the same religion. For most religious traditions, this attitude is essentially based on a non-literal view of one’s religious traditions, hence allowing for respect to be engendered between different traditions on fundamental principles rather than more marginal issues. It is perhaps summarized as an attitude which rejects focus on immaterial differences, and instead gives respect to those beliefs held in common.
Giving one religion or denomination special rights that are denied to others can weaken religious pluralism. This situation obtains in certain European countries, where Roman Catholicism or regional forms of Protestantism have special status. For example see the entries on the Lateran Treaty and Church of England. Relativism, the belief that all religions are equal in their value and that none of the religions gives access to absolute truth, is an extreme form of inclusivism.
Likewise, syncretism, the attempt to take over creeds of practices from other religions or even to blend practices or creeds from different religions into one new faith is an extreme form of inter-religious dialogue. Syncretism must not be confused with ecumenism, the attempt to bring closer and eventually reunite different denominations of one religion that have a common origin but were separated by a schism.
The existence of religious pluralism depends on the existence of freedom of religion. Freedom of religion exists when different religions of a particular region possess the same rights of worship and public expression. Freedom of religion is restrained in many Islamic countries, such as in Saudi Arabia, where the public practice of religions other than Islam is forbidden, in Iran, where the Baha’is have no legal rights and are persecuted, and in the Palestinian Authority, where Arab Christians report they are frequent victims of religious persecution by Muslims. Religious freedom did not exist at all in many Communist countries such as Albania and the Stalinist Soviet Union, where the state prevented the public expression of religious belief and even persecuted some or all religions. This situation persists still today in North Korea, and to some extent in China and Vietnam.
While upholding the Center’s controversial education policy providing religious education in schools, which some educationists felt would colour the syllabus with the saffron ideology, the court said that the permissible ‘‘religious education would be based on religious pluralism’’. While reiterating that ‘‘secularism’’ is the basic feature of the Constitution, the court emphasized: ‘‘Religious education imparted to children should be one to make them aware of various thoughts and philosophies in religions without indoctrinating them and without curbing their free thinking, right to make choices for conducting their own life and deciding upon their course of action according to their individual inclinations.’’
Asserting the need to evolve a ‘‘religious pluralist’’ syllabus for imparting ‘‘secular thought’’ among children, Justice Dharmadhikari asked the National Council for Educational Research and Training (NCERT) to evolve a suitable curriculum ‘‘which accords with secularism as understood in the wide benevolent sense’’ in consensus with experts, academicians and educationists. The court also held that Article 28 (1) of the Constitution, which says that no religious ‘‘instruction’’ would be provided in any educational institution wholly maintained out of state funds, did not prohibit the ‘‘study of different religions’’ existing in India and abroad.
Sarvadharmasamanvaya refers to a universal religion comprising the common elements of all the existing religions. This may be logically possible but not practically. People of different faiths keep strong compassion for their religion and so they won’t follow a religion comprising the principles of some other religion or religions. Sarvadharmasadbhava refers to showing good treatment to all religions despite the differences between them. This is a pre requisite to reach a stage of sarvadharmasambhava. It refers to the equal treatment towards all religions having tolerance and regards for all of them. This principle was given by Mahatma Gandhi who found in it a solution to fight against communalism.
Question : What is the central issue in the debate between religious pluralists and religious exclusivists? Discuss in this context the arguments they advance in support of their views.
(2004)
Answer : Some modern Hindu teachers have stated that all religions are one, that they are all ultimately the same and all equally good. They look upon different religions as merely alternative ways to reach the same goal, as little more than different names for the same thing. This has caused them to mix different religions together, often with little discrimination, trying to be all things to all people. While their view may be motivated by a sincere effort to bring about religious harmony and world peace, it has led to many distortions. Above all it has gone against the pluralistic approach of the Hindu tradition. Making all religions the same is a denial of pluralism and can breed another form of intolerance. Pluralism in any field does not mean that all alternatives are the same but that we do have different choices, which not all may be good or equal. Having pluralism in food, for example, means that we can choose from many different types of food. It does not mean that all food articles are of equal nutritional value or of the same taste.
These equating of all religions as equal and good makes it appear wrong for religions to disagree with one another, even if their views are contrary. It destroys discrimination in religion and makes people blur over different views of God, immortality, the goal of life, and the ways to achieve these. Rather than honoring diversity in religion, it attempts to reduce this diversity to a vague identity that no one can challenge. Rather than giving people a number of different choices in religion it tries to make all these choices appear to be the same or inconsequential. In eliminating choice it destroys freedom and inhibits inquiry and growth.
Now the question is, on what grounds do we make all religions the same? Do we do it on the grounds of monotheism, the belief that there is only One God? This debars non-monotheistic religions like Buddhism or Taoism, as well as many native beliefs. Do we propose all religions teach us to be good? Yet what is said to be good in one religion may not be good in another religion. Like any other human cultural phenomena religions are so diverse that if we try to reduce them to a common pattern, we will only have a few bones left over, not a real human being. Could we reduce art all over the world to a single standard of sameness without destroying its richness and vitality? This attempt to make all religions the same is a continuation of the effort to stifle religious differences and prevent freedom in the religious realm. What Hinduism really teaches is religious pluralism, not the need to make all religions the same, which is intolerant of religious differences that are often not at all minor or inconsequential.
Religious pluralism, on the other hand, is tolerant of religious differences. It does not seek to reduce all religions to a common model. It lets their differences stand out as they are and does not seek to cover them over with a veil of unity. Pluralism says that it is fine for us to have different or even contrary views about religion and this does not have to be a problem. The important thing for us is to seek truth or God in the way that is most meaningful for us.
Pluralism in religions does not require that we reduce all religions to a common mould in which their distinctions disappear into an amorphous unity. It certainly doesn't mean that we have to practice all religions or bow down to all their leaders as great and holy. Pluralism in religions does not mean that we have to believe in or accept all religions as true, regardless of what they teach. Pluralism means freedom. There should be freedom in the pursuit of the spiritual life, even if it allows others to arrive at a different understanding of truth than what we ourselves honor. This means that we should not bar people from changing their religious beliefs, nor should we seek to impose religious beliefs upon people by force or propaganda. We should give people the space to discover the truth without our interference. In Hinduism the ultimate goal of life is freedom or liberation, Moksha.
This is not an outer freedom to get what we want but an inner freedom to go beyond all external limitations. This freedom is the real unity behind the diversity of Hinduism and the key to its many sides. Hindu pluralism therefore is not the denial of unity but the affirmation of real unity which transcends outer differences. True unity is built upon freedom, not conformity, and is a state of the heart or inner consciousness, not an outer condition of labels and slogans.
While the West has emphasized external freedom, which has given it a sense of pluralism in the outer aspects of life, Hinduism teaches inner freedom, without which outer freedom has no real meaning. This inner freedom allows for the full flowering of the soul so that our entire human potential, which is ultimately one of spiritual aspiration, can manifest and bring truth and beauty to our entire existence.Exclusivism is the practice of being exclusive; mentality characterized by the disregard for opinions and ideas other than one's own, or the practice of organizing entities into groups by excluding those entities which possess certain traits Religious exclusivism asserts that one religion is true and that all others are in error. It has two forms; Absolute Exclusivism: It asserts that one religion is true and that all others are in error and one must be born into the religion to be a true adherent.
Relative Exclusivism: It asserts that one religion is true and that all others are in error therefore conversion is mandatory. Examples are Christianity and Islam.Exclusivism and religious pluralism are two opposing ways of looking at world religions in relation to one's own faith. Most people in the world probably take an exclusivist position: they believe that their religion, and only theirs, is completely true. Most believe that their God communicated universal truths by special revelation given to their spiritual ancestors or patriarchs. This knowledge has been passed on to present-day humanity, often in the form of religious texts. People hold tenaciously to their particular faith, believing it to be God's revealed wish for all humanity. They view the Gods of other religions as false. Some may even view other faith groups or denominations within their own religion to be false.
Many religions exhibit an inner tendency to claim to be the true religion, to offer the true revelation as the true way of salvation or release. It appears to be self-contradictory for such a religion to accept any expression of ultimate reality other than its own. It is probably difficult for them to recognize much merit in other religions. The only valid parts of other religions that many can acknowledge are instances where they agree with their own religion, beliefs arrived at either by accident, or by observing nature, or by following their conscience. Religious exclusivism is often a major cause of much of the world's civil unrest, civil wars, mass crimes against humanity and genocide.
Question : When religion is defined as 'religare', is Buddhism or Jainism a religion? What are the criteria for an organization to be called a religion? Should there be a transcendent reality? Discuss.
(2003)
Answer : In modern culture we often begin to consider the many systems that have developed over time to serve the religious function. The root word 'religare' in Latin, however, has nothing to do with organizations and systems; those are the structures which have developed from some religious experience and which often as not lose the true meaning of the word religion in becoming too concretized and rigid. The Latin word "religare," from which "religion" is derived, simply means "to bind back." Thus, the religious function in the truest sense of the word is that which binds us back to the original wholeness from which we came.
As we develop an ego and become concerned about survival and our place in the material world, we tend to grow further out of touch with the archetypal realm that binds us back to the original wholeness. To use a religious metaphor, we are cast out of the Garden of Eden (original wholeness). Consciousness and free will separate us from that innocence and at the same time cut us off from part of ourselves. The religious function exists as a medium for binding our conscious selves back to that original wholeness.
The word religion comes from the Latin word religio, which means a bond. It suggests a binding to the divine, which engulfs one's whole being. It is tempting to think that we understand religion because it is so ingrained in our cultural outlook. However, it's useful to contemplate and reflect on the true aim, goal or purpose of religion. Sometimes people regard religion as belief in God or gods, so religion becomes identified with the theistic attitude of a particular religious form or convention. Often Buddhism is regarded by theistic religions as an atheistic form or not even a religion at all. It's seen as a philosophy or psychology, because Buddhism doesn't come from a theistic position. It's not based on a metaphysical or doctrinal position, but on an existential experience common to all humanity - the experience of suffering.
The Buddhist premise is that by reflecting, by contemplating, and by understanding that common human experience, we can transcend all mental delusions that create human suffering. The word religion comes from the Latin word religio, which means a bond. It suggests a binding to the divine, which engulfs one's whole being. To be truly religious means you must bind you to the divine, or to the ultimate reality, and engage your whole being in that bond, to the point where an ultimate realization is possible. All religions have words like "liberation" and "salvation." Words of this nature convey freedom from delusion, complete and utter freedom, and total understanding of ultimate reality. In Buddhism we call this enlightenment.
Religions always point to the relationship of the mortal, or the conditioned, with the Unconditioned. That is, if we strip any religion down to its very basic essence, we will find that it is pointing to where the mortal, the conditioned and time-bound, ceases. In that cessation are the realization and the understanding of the Unconditioned. In Buddhist terminology, it is said that "there is the Unconditioned; and if there were not the Unconditioned, there could not be the conditioned." The conditioned arises and ceases in the Unconditioned, and therefore we can point to the relationship between the conditioned and the Unconditioned.
Having been born into a human body we have to live a lifetime under the limitations and conditions of the sensory world. Birth implies that we come forth out of the Unconditioned and manifest in a separate, conditioned form. And this human from implies consciousness. Consciousness always defines a relationship between subject and object, and in Buddhism consciousness is regarded as a discriminative function of the mind. So contemplate this right now. We are sitting there paying attention to these words. This is the experience of consciousness. We can feel the heat in the room, we can see your surroundings, and we can hear the sounds. All this implies that you have been born in a human body and for the rest of your life, as long as this body lives, it will have feelings, and consciousness will be arising. This consciousness always creates the impression of a subject and an object, so that when we do not investigate, do not look into the true nature of things, then we become bound to the dualistic view of "I am my body, I am my feelings, I am my consciousness."
The Encyclopedia of Philosophy, in its article on Religion, lists some characteristics of religions.
Buddhism has all the elements of religion except the element of divine being. In some sense it also believes in some kind of supernatural bliss. Moreover Buddhism does teach love and compassion and universal brotherhood, and other moral code of conduct like every other religion. Therefore Buddhism can said to be true religion in the real sense of the term.
Question : Religious Tolerance in Hinduism.
(1996)
Answer : Religious toleration is the condition of accepting or permitting others' religious beliefs and practices which disagree with one's own. In a country with a state religion, toleration means that the government permits religious practices of other sects besides the state religion, and does not persecute believers in other faiths. It is a partial status, and might still be accompanied by forms of religious discrimination. Hinduism is not a religion but a set of beliefs and practices. It is not a religion like Christianity or Islam or Buddhism because it is not founded by any one person or does not have an organized controlling body like the Church or the Order. Everything is acceptable in Hinduism because there is no single authority or organization either to accept it or to reject it or to oppose it on behalf of Hinduism. While traditions vary greatly, all Hindus rely on the Vedas as scriptural authority and generally attest to the following nine principles: While traditions vary greatly, all Hindus rely on the Vedas as scriptural authority and generally attest to the following nine principles:
Question : Bring out the universal aspects of religious life with reference to Hinduism, Christianity and Islam.
(1996)
Answer : Religious life is a term for the way of life that some people choose for becoming as holy as possible and for being of the greatest possible service to others. Those who adopt this manner of life are called monks, nuns, brothers or sisters--or simply religious. Some may be priests or ministers. But most followers of the religious life are not members of the clergy. Followers of the religious life devote themselves exclusively to holiness and service irrespective of the religion they belong. Unlike ascetics and hermits, who also strive for holiness, they belong to religious orders. The members of many orders live together in a community under a religious superior. These communities are called convents, though those where monks live may be known as monasteries, and most nuns live in nunneries. After one or more years of training and testing, candidates are admitted into the community.
Hinduism is a very hospitable religion that not only requires no specific adherence or conversion; it stresses the understanding of other religions as well. If one ascribes to a particular religion, surely that person believes that his or her religion holds for everyone. This person would feel that there is only one god or Supreme Being that rules over the universe and all its peoples. In Islam this god is known as Allah; in Christianity He is known as Jehovah. This is one argument that could apply to any religion however. In Hinduism on the other hand, the idea of a Supreme Being is much more of an abstract concept rather than a tangible being, and is known as "Brahman." The idea that Brahman is the "everything" or Supreme Reality is what makes the statement "everyone is a Hindu" a notably pertinent one in relation to Hinduism. Hindus have a sense of interconnectedness. It pervades throughout the universe: all plants, animals, people, and the cosmos.
Brahman is the sacred force that holds everything together is. It is the ultimate reality that is unseen in the karmic cycle of birth and death, called samsara, which Hindus believe we humans are entrapped in. The ultimate goal of religious Hindu life is to attain "Moksha," which can be described as putting an end to the karmic cycle and liberating oneself to become a part of the universe or the Brahman just described. The Hindu concept of "Atman" is the individualized soul or real self that is eternal and formless. A person's true potential is revealed once his or her atman is liberated upon Moksha, and is pure, omnipotent, and beyond restraints. Although it is the goal of Hindu religious life to attain Moksha, the result of Moksha is the joining of the soul with the entire universe..
Because Hinduism is such a broad and vast religion, there are no specific rites or adherences involved. Many Hindus do not see Hinduism as a religion so much as a way of life or philosophy. Hinduism is a way of life, an eternal way of life, a way of living in Eternity." Though it consists of religious practices and beliefs, it really isn't a religion. They essentially bunched together all the religious customs, traditions, and beliefs of the Indian people into one religion for the purpose of census taking and classification.
Therefore, Hinduism is an amalgam of beliefs taken from ancient texts such as The Vedas, the Upanishads, the Bhagvagad-Gita, and the Ramayana and practiced in India. The fundamental practices of being a good human being, such as forgiveness, compassion, mercy, high moral character, wisdom, service, and devotion, can make one a Hindu. Since these are basically qualities held in high regard by most other major religions, one could consider a Jew, Muslim, or Christian a Hindu as well if he or she lived his life in a manner encompassing these. In addition, as with Catholicism, the beliefs of which are transcribed by the Vatican church, Hinduism has no central domain or temple from which its beliefs and interpretations come from. Therefore, one can be Hindu yet still maintain their personal beliefs without any sort of influence from or tension with a central kiosk of doctrine.
There are many similarities between Christianity and Hinduism. In fact we know that both the religions are accepted and followed by considerable people. Both the religions say that there is one supreme God. Christian Bible is in Hebrews and Aramaic languages whereas Hindu Vedic books written in Sanskrit language. All these languages are not being spoken as mother tongue at present. Let us look into few more similarities. Water is being used to Purify in both religions. During Baptism water is sprinkled in Christianity. 'Punyakavachanam' is a purifying ceremony where water in a container is invoked with 'Varunan' by reciting prayers and sprinkled. There is animal sacrifice in Old Testament as well as in Hinduism but now not in common practice.
In Hinduism, parents are given importance equal to God and to get permission and blessings from them before each family function. Almost all teachings except few in Ten Commandments are commonly followed by both. Image to God is exception. But in practice, Jesus is considered more or less equal to God and is worshiped with his image. Jews were worshiping Cherubim, where God was said to be sitting (Some image to worship) in ancient days. There is no specific name for God in Bible. 'Yahweh' is used as a word in equal to represent God. Vedas also do not mention any specific name for God. Hinduism prohibits alcohol and gambling which were not prohibited in Ten Commandments. Probably weather condition in western countries could have been the reason for not prohibiting alcohol. So far as Islam's way of life is concerned, Muslims do not believe in idol worship. But they do believe in the love and devotion to god. They are different from the Hinduism in the manner that they do not have rituals the way it is performed in the Hinduism.
Question : Islam as a Theocenric Relgion.
(1995)
Answer : The religion and philosophy of Islam is based upon the belief that God transmitted knowledge to Muhammad and other prophets (Adm, Abraham, Moses and Jesus). The followers of Islam religion, muslims, believe that this revelation to humanity was written down in Quran, which is the flawless word of God the theology of the Islamic religion, Muslim life and culture. The five pillars of Islam is expressed in the Quran, which is a practical doctrine that encourages Muslims to pray 5 times a day, fast during Ramadan, pilgrimage to Mecca, declare 'there is no God but God and Muhammad is the prophets and pay money to the poor. The Quran is the sacred book of Islam. It has also been called the Koran. Quran is the currently preferred English transliterartion of the Arabic original. It means recitation.
Muslims believe that the Quran was revealed to the prophet Muhammad by the Angel Gabries on numerous occasions between the years 631 and Muhammad's death in 632. In addition to memorizing his revelations, his followers are said to have written them down on parchments stones, bones, sticks and leaves. Muslims believe that the Quran available today is the same as the revealed to Prophet Muhammad and by him to his followers, who memorized his words. Scholars accept that the version of the Quran used today was first compiled in writing by the third caliph, Uthuran in Affan, sometimes between 650 and 656. He sent copies of his version to the various provinces of the new muslim empire and directed that all variant copies be destroyed. Thus Quran and the Islam are centered on the Quran and the divine power envisaged in it. The writings in the Quran are the strict code of conduct for the believers in Islam.
Question : Secularism, Sectarianism and Religion.
(1995)
Answer : Religion is a set of tenets and practices often centered upon specific supernatural and moral claims about reality, the cosmos and human nature and often codified as prayer ritual or religious law. Religion also encompasses ancestral or cultural traditional, writings, history and mythology as well as personal faith and religious experience. The term religion refers to both the personal practices related to communal faith and to group rituals and communication from shared conviction.
Religion has different manifestations and it arouses different convictions. One of its offshoots is sectarianism. It is nothing but bigotry, discrimination, prejudice or hatred arising from attaching importance to perceived differences between subdivisions within a group, such as between denominations of a religion or the as between denominations of a religion or the factions of a political movements. The ideological underpinnings of attitude and behaviors labeled as sectarian are extraordinarily varied. Members of a religious or political group may feel that their own salvation or success of their particular objectives requires aggressively seeking converts from other groups, adherents of a given factions may believe that for the achievement of their own political or religions project their internal opponents must be purged.
Secularism on the other hand is generally the assertion that government practices or institutions should exist separately from religion and religious belief. Alternatively, it is a principle of promoting secular ideas or values in either public or private settings over religious ways of thought. In one sense, secularism may assert the right to be free from religious rule and teaching and freedom from the government imposition of religion upon the peoples, within a state that is neutral on matters of belief and gives no state privileges or subsidies to religions. In another sense, it refers to a belief that human activities and decisions, especially political ones, should be based on evidence and fact rather religious influence.
