Abrahamic religions (also Semitic religions) are the monotheistic faiths of West Asian origin, emphasizing and tracing their common origin to Abraham or recognizing a spiritual tradition identified with him. They are one of the major divisions in comparative religion, along with Indian religions (Dharmic) and East Asian religions.
As of the early twenty-first century[update], it was estimated that 54% of the world's population (3.8 billion people) considered themselves adherents of the Abrahamic religions, about 30% of other religions, and 16% of no organized religion.
The largest Abrahamic religions in chronological order of founding are Judaism, Christianity, and Islam; the Bahá'í Faith is sometimes listed as well. There are other smaller religions that are also considered Abrahamic like Zoroastrianism.
It has been suggested that the phrase, "Abrahamic religion", may simply mean that all these religions come from one spiritual source. Christians refer to Abraham as a "father in faith".[Rom. 4] There is an Islamic religious term, Millat Ibrahim (faith of Ibrahim), indicating that Islam sees itself as having practices tied to the traditions of Abraham. Jewish tradition claims descendance from Abraham, and adherents follow his practices and ideals as the first of the three spiritual "fathers" or biblical Patriarchs: Abraham, Isaac, and Jacob.
All the major Abrahamic religions claim a direct lineage to Abraham:
- Abraham is recorded in the Torah as the ancestor of the Israelites through his son Isaac, born to Sarah through a promise made in Genesis.[Gen. 17:16]
- The sacred text of Christianity is the Christian Bible, the first part of which, the Old Testament, is derived from the Jewish Bible, leading to similar ancestry claims as above, though most Christians are gentiles who consider themselves as grafted into the family tree under the New Covenant, see significance of Abraham for Christians for details.
- It is the Islamic tradition that Muhammad, as an Arab, is descended from Abraham's son Ishmael. Jewish tradition also equates the descendants of Ishmael, Ishmaelites, with Arabs, as the descendants of Isaac by Jacob, who was also later known as Israel, are the Israelites.
Other terms sometimes used include Abrahamic faiths, Abrahamic traditions, religions of Abraham, Abrahamic monotheistic religions, Semitic religions, Semitic monotheistic religions, and Semitic one god religions.
Adam Dodds argues that the term "Abrahamic faiths", while helpful, can be considered misleading, as it conveys an unspecified historical and theological commonality that is problematic on closer examination. While there is commonality among the religions, in large measure their shared ancestry is peripheral to their respective foundational beliefs and thus conceals crucial differences. For example, the common Christian beliefs of Incarnation, Trinity, and Jesus' Resurrection are not accepted by Judaism or Islam (see for example Islamic view of Jesus' death). There are key beliefs in both Islam and Judaism that are not shared by most of Christianity (such as strict monotheism and adherence to Divine Law), and key beliefs of Islam and Christianity not shared by Judaism (such as the prophetic and Messianic position of Jesus, respectively).
Origins and historyEdit
Judaism regards itself as the religion of the descendants of Jacob,[n 1] a grandson of Abraham. It has a strictly unitary view of God, and the central holy book for almost all branches is the Masoretic Text as elucidated in the oral Torah. In the 19th century and 20th centuries Judaism developed a small number of branches, of which the most significant are Orthodox, Conservative, and Reform.
Christianity began as a sect of Judaism[n 2] in the Mediterranean Basin[n 3] of the 1st century CE and evolved into a separate religion—the Christian Church—with distinctive beliefs and practices. Jesus is the central figure of Christianity, considered by almost all denominations to be divine, one person of a Triune God.[n 4] The Christian biblical canon is usually held to be the ultimate authority, alongside sacred tradition in some denominations (such as Roman Catholicism and Eastern Orthodoxy). Over many centuries, Christianity divided into three main branches (Catholic, Orthodox, and Protestant), dozens of significant denominations, and hundreds of smaller ones.
Islam arose in Arabia[n 5] in the 7th century CE with a strictly unitary view of God.[n 6] Muslims typically hold the Qur'an to be the ultimate authority, as revealed and elucidated through the teachings and practices[n 7] of a central, but not divine prophet, Muhammad. The Islamic faith consider all Prophets and Messengers from Adam through the final messenger (Muhammad) to carry the same Islamic monotheistic principles. Soon after its founding Islam split into two main branches (Sunni and Shi'a), each of which now have a number of denominations.
The unifying characteristic of Abrahamic religions is that all accept the tradition that God revealed himself to the patriarch Abraham. All are monotheistic, and conceive God to be a transcendent creator and the source of moral law. Their religious texts feature many of the same figures, histories, and places, although they often present them with different roles, perspectives, and meanings. Believers who agree on these similarities and the common Abrahamic origin tend to also be more positive towards other Abrahamic groups. 
In these three Abrahamic religions the individual, God, and nature are highly separate from each other. Also, these Abrahamic religions believe in a judging, paternal, fully external god to which the individual and nature are subordinate. One seeks salvation or transcendence not by meditation, contemplating the natural world or via philosophical speculation, but by seeking to please God or to comply (such as obedience with God's wishes or his law) and see divine revelation as outside of self, nature, and custom. In these Abrahamic religions, not only are humans not a part of nature, but nature and the Earth are subordinate to humans. In fact, humans are explicitly instructed to "rule over," and to "subdue" the Earth.
All Abrahamic religions claim to be monotheistic, worshiping an exclusive God, though known by different names. All of these religions believe that God creates, is one, rules, reveals, loves, judges, punishes, and forgives.[need quotation to verify] However, although Christianity does not profess to believe in three gods — but rather three persons, or hypostases, united in one essence — the Trinitarian doctrine, which is a fundamental of faith for the vast majority of Christian denominations, conflicts with Jewish and Muslim concepts of monotheism. Since the conception of divine Trinity is not amenable to tawhid, the Islamic doctrine of monotheism, Islam considers Christianity to be variously polytheistic or idolatrous.
Jesus (Arabic: Isa or Yasu among Muslims and Arab Christians respectively) is revered by Christianity and Islam but with vastly differing conceptions, viewed as the saviour by Christians (and God incarnate by most Christians as well), and as a Prophet of Islam by Muslims. However, the worship of Jesus, or the ascribing of partners to God (known as shirk in Islam and shituf in Judaism), is typically viewed as the heresy of idolatry by Islam and Judaism. The incarnation of God into human form is also seen as a heresy by Judaism as well as Islam.
All the Abrahamic religions affirm one eternal God who created the universe, who rules history, who sends prophetic and angelic messengers and who reveals the divine will through inspired Scriptures. They also affirm that obedience to this creator God is to be lived out historically, and that one day God will unilaterally intervene in human history on the day of judgment.
All Abrahamic religions believe that God guides humanity through revelation to prophets, and each religion recognizes that God revealed teachings up to and including those in their own scripture.
Eschatological world viewEdit
An eschatological world view of history and destiny, beginning with the Creation of the world and the concept that God works through history, and ending with a resurrection of the dead and final judgment and World to Come.
Importance of JerusalemEdit
Jerusalem became Judaism's holiest city in 1005 BCE when according to Biblical tradition David established it as the capital of the United Kingdom of Israel, and his son Solomon built the First Temple on Mount Moriah. Since the Hebrew Bible relates that Isaac's sacrifice took place there, Mount Moriah's importance for Jews pre-dates even these prominent events. Jews thrice daily pray in its direction, including in their prayers pleas for the restoration and the rebuilding of the Holy Temple (the Third Temple) on mount Moriah, close the Passover service with the wistful statement "Next year in built Jerusalem," and recall the city in the blessing at the end of each meal. Jerusalem has served as the only capital of all five Jewish states that have existed in Israel since 1400 BCE (the United Kingdom of Israel, the Kingdom of Judah, Yehud Medinata, the Hasmonean Kingdom, and modern Israel). It has been majority Jewish since about 1852 and continues through today.
Jerusalem was an early center of Christianity. There has been a continuous Christian presence there since. William R. Kenan, Jr., professor of the history of Christianity at the University of Virginia, Charlottesville, writes that from the middle of the 4th century to the Islamic conquest in the middle of the 7th century, the Roman province of Palestine was a Christian nation with Jerusalem its principal city. According to the New Testament, Jerusalem was the city Jesus was brought to as a child to be presented at the temple[Luke 2:22] and for the feast of the Passover.[Luke 2:41] He preached and healed in Jerusalem, unceremoniously drove the money changers in disarray from the temple there, held the Last Supper in an "upper room" (traditionally the Cenacle) there the night before he is said to have died on the cross, was arrested in Gethsemane. The six parts to Jesus' trial—three stages in a religious court and three stages before a Roman court—were all held in Jerusalem. His crucifixion at Golgotha, his burial nearby (traditionally the Church of the Holy Sepulchre), and his resurrection and ascension and prophecy to return all are said to have occurred or will occur there.
Jerusalem, the city of David and Christ, became holy to Muslims, third after Mecca and Medina (even though not mentioned by name in the Qur'an). The Al-Aqsa mosque, which translates to "farthest mosque" in sura Al-Isra in the Qur'an and its surroundings are addressed in the Qur'an as "the holy land". Muslim tradition has recorded in the ahadith identifies al-Aqsa with a mosque in Jerusalem. The first Muslims did not pray toward Kaaba (Al-Haram Mosque), but toward al-Aqsa mosque in Jerusalem (this was the qibla for 13 years): the qibla was switched to Kaaba later on to fulfill a wish of Muhammad of praying in the direction of Kaaba (Quran, Al-Baqarah 2:144-150). Another reason for its significance is its connection with the Miʿrāj, where, according to traditional Muslim piety, Muhammad ascended through the Seven heavens on a winged mule named Buraq, guided by the Archangel Gabriel, beginning from the Foundation Stone on the Temple Mount, in modern times under the Dome of the Rock.
The significance of AbrahamEdit
Even though members of Judaism, Christianity, and Islam do not all claim Abraham as an ancestor, some members of these religions have tried to claim him as exclusively theirs.
For Jews, Abraham is simply (with his wife, Sarah) the first Jew, the founding patriarch of the children of Israel. God promised Abraham: "I will make of you a great nation, and I will bless you."[Gen. 12:2] With Abraham, God entered into "an everlasting covenant throughout the ages to be God to you and to your offspring to come."[Gen. 17:7]. It is this covenant that makes Abraham and his descendants Jews, not the chronology of the name Y'hudi. Similarly, converts, who join the covenant, are all identified as sons and daughters of Abraham (and Sarah).
Abraham is primarily a revered ancestor or patriarch (referred to as Avraham Avinu (אברהם אבינו in hebrew) "Abraham our father") to whom God made several promises: chiefly, that he would have numberless descendants, who would receive the land of Canaan (the "Promised Land"). According to Jewish tradition, Abraham was the first post-Flood prophet to reject idolatry through rational analysis, although Shem and Eber carried on the tradition from Noah.
Christians view Abraham as an important exemplar of faith, and a spiritual, as well as physical, ancestor of Jesus — the Son of God through whom God promised to bless all the families of the earth. For Christians, Abraham is a spiritual forebear as well as/rather than a direct ancestor depending on the individual's interpretation of Paul the Apostle,[Rom. 4:9–12] with the Abrahamic covenant "reinterpreted so as to be defined by faith in Christ rather than biological descent" or both by faith as well as a direct ancestor; in any case, the emphasis is placed on faith being the only requirement for the Abrahamic Covenant to apply; see also New Covenant and Supersessionism. In Christian belief, Abraham is a role model of faith,[Heb. 11:8–10] and his obedience to God by offering Isaac is seen as a foreshadowing of God's offering of his son Jesus.[Rom. 8:32]
Christian commentators have a tendency to interpret God's promises to Abraham as applying to Christianity subsequent to, and sometimes rather than (as in Supersessionism), being applied to Judaism, whose adherents rejected Jesus. They argue this on the basis that just as Abraham as a Gentile (before he was circumcised) "believed God and it was credited to him as righteousness" [Gen. 15:6] (cf. Rom. 4:3, James 2:23), "those who have faith are children of Abraham" [Gal. 3:7] (see also John 8:39). This is most fully developed in Paul's theology where all who believe in God are spiritual descendants of Abraham.[Rom. 4:20] [Gal. 4:9] However, with regards to [Rom. 4:20] and [Gal. 4:9], in both cases he refers to these spiritual descendants as the "sons of God"[Gal. 4:26] rather than "children of Abraham".
For Muslims, Abraham is a prophet, the "messenger of God" who stands in the line from Adam to Muhammad, to whom Allah gave revelations,[Quran 4:163], who "raised the foundations of the House" (i.e., the Kaaba)[Quran 2:127] with his first son, Isma'il, a symbol of which is every mosque. Ibrahim (Abraham) is the first in a genealogy for Muhammad. Islam considers Abraham to be "one of the first Muslims" (Surah 3)—the first monotheist in a world where monotheism was lost, and the community of those faithful to God, thus being referred to as ابونا ابراهيم or "Our Father Abraham", as well as Ibrahim al-Hanif or "Abraham the Monotheist". Islam holds that it was Ishmael, (Isma'il, Muhammad's ancestor) rather than Isaac, whom Ibrahim was instructed to sacrifice. Also, the same as Judaisim, Islam believe that Abraham rejected idolatry through logical reasoning. In addition to this spiritual lineage, the Sayyid who are the descendants of Muhammad and his daughter Fatima, who are spread across West Asia and the Indian Subcontinent and trace their lineage to Isma'il, and thus to Abraham. Abraham is also recalled in certain details of the annual Hajj pilgrimage.
- See also section Other Abrahamic religions
One of Judaism's primary texts is the Tanakh, an account of the Israelites' relationship with God from their earliest history until the building of the Second Temple (c. 535 BCE). Abraham is hailed as the first Hebrew and the father of the Jewish people. One of his great-grandsons was Judah, from whom the religion ultimately gets its name. The Israelites were initially a number of tribes who lived in the Kingdom of Israel and Kingdom of Judah.
After being conquered and exiled, some members of the Kingdom of Judah eventually returned to Israel. They later formed an independent state under the Hasmonean dynasty in the 2nd and 1st centuries BCE, before becoming a client kingdom of the Roman Empire, which also conquered the state and dispersed its inhabitants. From the 2nd to the 6th centuries Jews wrote the Talmud, a lengthy work of legal rulings and Biblical exegesis which, along with the Tanakh, is a key text of Judaism.
Christianity began in the 1st century as a sect within Judaism initially led by Jesus. His followers viewed him as the Messiah, as in the Confession of Peter; after his crucifixion and death they came to view him as God incarnate, who was resurrected and will return at the end of time to judge the living and the dead and create an eternal Kingdom of God. Within a few decades the new movement split from Judaism.
After several periods of alternating persecution and relative peace vis a vis the Roman authorities under different administrations, Christianity became the state church of the Roman Empire in 380, but has been split into various churches from its beginning. An attempt was made by the Byzantine Empire to unify Christendom, but this formally failed with the East–West Schism of 1054. In the 16th century the birth and growth of Protestantism further split Christianity into many denominations.
Islam is based on the teachings of the Quran. Although it considers Muhammad to be the Seal of the prophets, Islam teaches that every prophet preached Islam, providing a historical back-story for the religion by independently recognizing Jewish and Christian prophets, and adding others. The teachings of Quran are presented as the direct revelation and words of Allah, and earlier scriptures are considered to have been corrupted over time. Islam (meaning "submission", in the sense of submission to Allah) is universal (membership is open to anyone); like Judaism, it has a strictly unitary conception of Allah, called tawhid, or "strict" or "simple" monotheism. Early disputes over who would lead Muslims following the death of Muhammad led to a split between Sunni and Shia, Islam's two main denominations.
All the Abrahamic religions are monotheistic. In both Judaism and Islam, God is viewed as a single divine being; this view is not shared by Nicene Christianity, which views God as a Trinity. While the some branches of Christians hold that the Trinity is the same as the Judaic and Islamic singular divine being view of God, the distinction is sufficiently huge as to require an overt explanation on the part of the Christians and on the part of the Islamic faith which restates the issue with an admonition in chapter 112 of the Qur'an.
The Supreme Being is referred to in the Hebrew Bible in several ways, such as Elohim, Adonai or by the four Hebrew letters "Y-H-V (or W) -H" (the tetragrammaton), which observant Jews do not pronounce as a word. The Hebrew words Eloheynu (Our God) and HaShem (The Name), as well as the English names "Lord" and "God", are also used in modern-day Judaism. The latter is sometimes written "G-d" in reference to the taboo against pronouncing the tetragrammaton.
The word "Elohim" has the Hebrew plural ending "-īm", which some Biblical scholars have taken as support for the general notion that the ancient Hebrews were polytheists in the time of the patriarchs; however, as the word itself is used with singular verbs, this hypothesis is not accepted in traditional Jewish thought. Jewish texts point out other words in Hebrew used in the same manner according to the rule of Hebrew Grammar, denoting respect, majesty and deliberation, similar to the royal plural in English and ancient Egyptian, and the use of the plural form "vous" for individuals of higher standing in modern French. Jewish Biblical scholars and historical commentary on the passage also suggest that Elohim in the plural form indicates God in conjunction with the heavenly court, i.e., the Angels. Some Kabbalistic texts explain the use of the Elohim as a pluralistic singularity, one essence sustaining all levels of creation from the mundane physical to the sublime and Holy spiritual.
Christians believe that the God worshiped by the faithful Hebrew people of the pre-Christian era has always revealed himself as he did through Jesus; but that this was never obvious until the Word of God (the divine Logos) became flesh and dwelt among us (see John 1). Also, despite the fact that the Angel of the Lord spoke to the Patriarchs, revealing God to them, it has always been only through the Spirit of God granting them understanding, that men have been able to later perceive that they had been visited by God himself. After Jesus was raised from the dead—according to Christian scriptures—this ancient Hebrew witness of how God reveals himself as Messiah came to be seen in a very different light. It was then that Jesus' followers began to speak widely of him as God himself,[John 20:28] although this had already been revealed to certain individuals during his ministry. Examples were the Samaritan woman in Shechem and Jesus' closest apostles.
This belief gradually developed into the modern formulation of the Trinity, which is the doctrine that God is a single entity (singular God), but that there is a "triunity" in God, which has always been evident albeit not understood. This mysterious "triunity" is hypostatic; that is, there are three hypostases (personae in Latin) or "persons" of the Godhead (though this is an often misleading English rendering).
In the traditional Christian concept, God the Father (the Source) has only revealed himself through his eternal Word (who was incarnated in human history as Jesus Christ). The three different hypostases are not "Gods" because they are one, and share the same Divine Nature; they are the one and the same God. The Father is the Begetter, the Son is the eternally Begotten, and the Spirit eternally proceeds from both (in Catholicism and Protestantism) or from just the Father (in Eastern Orthodoxy).
Non-trinitarian views have constructed various theological understandings, ranging from Binitarianism to Modalism. Some non-trinitarians would understand that the three are not three but one playing three different roles, in three different ages or dispensations. In the Age of the Father, as Jehovah. In the Age of the Son, as Jesus. And finally in the Age of the Holy Spirit, with a New Name, as the Second Coming of Christ. However, it should be noted that some Christian denominations reject the trinity and follow nontrinitarian beliefs, Jehovah Witnesses, Oneness Pentecostalism, some Pentecostals, and Jesus-name Baptism churches being some of the nontrinitarianism.
There is only one God in Islam. Allah is the Arabic name for God ("ʾilāh" is the Arabic term used for a deity or a god in general). Islamic tradition also describes the 99 names of God. These 99 names describe attributes of God, including Most Merciful, The Just, The Peace and Blessing, and the Guardian. Islamic belief in God is distinct from Christianity in that God has no progeny. This belief is summed up in chapter 112 of the Qur'an titled Al-Ikhlas, which states "Say, he is Allah (who is) one, Allah is the Eternal, the Absolute. He does not beget nor was he begotten. Nor is there to Him any equivalent.".[Quran 112:1]
The Qur'an also draws a similitude between Jesus and Adam—the first human being created by God—saying they were both 'created without a father' by God who said the simple word "Be" (Arabic: kun).[Quran 3:59] Thus, both the Torah and the Gospels are believed to be based upon divine revelation
Muslims revere the Qur'an as the final uncorrupted word of God, or 'The Final Testament' as revealed through the last prophet, Prophet Muhammad. Muhammad is regarded as the "Seal of the Prophets" i.e. the last in a long chain, and Islam as the final monotheist faith, perfect in all respects as taught by the Qur'an.[Quran 5:3]
All these religions rely on a body of scriptures, some of which are considered to be the word of God—hence sacred and unquestionable—and some the work of religious men, revered mainly by tradition and to the extent that they are considered to have been divinely inspired, if not dictated, by the divine being.
The sacred scriptures of Judaism are the Tanakh, a Hebrew acronym standing for Torah (Law or Teachings), Nevi'im (Prophets) and Ketuvim (Writings). These are complemented by and supplemented with various (originally oral) traditions: Midrash, the Mishnah, the Talmud and collected rabbinical writings. The Tanakh (or Hebrew Bible) was composed between 1,400 BCE, and 400 BCE by Jewish prophets, kings, and priests.
The Hebrew text of the Tanakh, and the Torah in particular, is considered holy, down to the last letter: transcribing is done with painstaking care. An error in a single letter, ornamentation or symbol of the 300,000+ stylized letters that make up the Hebrew Torah text renders a Torah scroll unfit for use; hence the skills of a Torah scribe are specialist skills, and a scroll takes considerable time to write and check.
The sacred scriptures of most Christian groups are the Old Testament and The New Testament. The Old Testament in the Protestant King James is the same as the Hebrew Bible allowing for slight variations in grammar or slang. The Bible originally contained 73 books, however 7 books, collectively called the Apocrypha or Deuterocanon depending on one's opinion of them, were removed by Martin Luther due to a lack of original Hebrew sources. For reference, the books removed were:
- Wisdom of ben Sirach (Also known as Sirach or Ecclesiasticus)
- 1 Maccabees, which notably contains the miracle of Hanukkah
- 2 Maccabees
- Additions to Esther
- Additions to Daniel
The New Testament comprises four accounts of the life and teachings of Jesus (the Four Gospels, traditionally attributed to the apostle Matthew; the apostle John; Mark, a student of the apostle Peter; and Luke, a student of the apostle Paul), as well as several other writings by the apostles (such as Paul). They are usually considered to be divinely inspired, and together comprise the Christian Bible. Thus, most Christians consider the fundamental teachings of the Old Testament, in particular the Ten Commandments, as valid (see Biblical law in Christianity for details). However, some Christians believe that all "old covenant" laws have been abrogated while others (known as Dual-covenant theology) believe that non-Jewish Christians only have to follow the Noahic laws (e.g. idolatry, lying, adultery, theft).
The coming of Jesus as the Messiah and saviour of humankind as predicted in the Old Testament would shed light on the true relationship between God and mankind by restoring the emphasis of universal love and compassion, as mentioned in the Great Commandment, above the other commandments, also de-emphasising the more "legalistic" and material precepts of Mosaic Law (such as circumcision and the dietary constraints and temple rites) most of which would not apply to non Jewish Christian believers. Very few Christians believe that the link between Old and New Testaments in the Bible means that Judaism has been superseded by Christianity as the "new Israel", and that Jesus' teachings described Israel not as a geographic place, but rather an association with God and promise of salvation in Heaven, a revisionist position rejected by Jews and others.
The vast majority of Christian faiths (generally including Catholicism, Orthodox Christianity, Anglicanism and most forms of Protestantism) derive their beliefs from the conclusions reached by the First Council of Nicaea in 325 in a document known as the Nicene Creed. This describes the belief that God (as a Trinity of distinct persons with one substance) became human on earth, born as Jesus pursuant to the Old Testament scriptures, was crucified by humanity, died and was buried, then was resurrected by God on the third day to rise and enter the Kingdom of Heaven and "sit at the right hand of God" with a promise to return and establish a World to Come. Christians generally believe that faith in Jesus is the way to achieve salvation and to enter into Heaven and/or receive Eternal life, and that salvation is a gift given by the grace of God.
The vast majority of Christian faiths (including Catholicism, Orthodox Christianity, and most forms of Protestantism) recognize that the Gospels were passed on by oral tradition, and were not set to paper until decades after the death of Jesus, and that the extant versions are copies of those originals. The version of the Bible considered to be most valid (in the sense of best conveying the true meaning of the word of God) has varied considerably: the Greek Septuagint, the Syriac Peshitta, the Latin Vulgate, the English King James Version and the Russian Synodal Bible have been authoritative to different communities at different times.
In particular, Christians usually consult the Tanakh when preparing new translations, although some believe that the Septuagint should be preferred, as it was the Bible of the Early Christian Greek Church, and because they believe its translators used a different Hebrew Bible to the ones that make up the current Masoretic Hebrew text, as there are some variant readings of the Dead Sea Scrolls confirmed by the Septuagint. In the same sense that the Jewish mystics viewed the Torah as something living and existing prior to any written text, so too do Christians view the Bible and Jesus himself as God's "Word" (or logos in Greek), transcending written documents.
The sacred scriptures of the Christian Bible are complemented by a large body of writings by individual Christians and councils of Christian leaders (see canon law). Some Christian churches and denominations consider certain additional writings to be binding; other Christian groups consider only the Bible to be binding (sola scriptura).
Islam's holiest book is the Qur'an, comprising 114 Suras ("chapters of the Qur'an"). However, Muslims also believe in the religious texts of Judaism and Christianity in their original forms, albeit not the current versions (which they believe to be corrupted). According to the Qur'an (and mainstream Muslim belief), the verses of the Qur'an were revealed by Allah through the Archangel Jibrail to Muhammad on separate occasions. These revelations were written down and also memorized by hundreds of companions of Mohammad. These multiple sources were collected into one official copy. After death of Mohammed, Quran was copied on several copies and Caliph Uthman provided these copies to different cities of Islamic Empire.
The Qur'an mentions and reveres several of the Israelite prophets, including Moses and Jesus, among others (see also: Prophets of Islam). The stories of these prophets are very similar to those in the Bible. However, the detailed precepts of the Tanakh and the New Testament are not adopted outright; they are replaced by the new commandments accepted as revealed directly by Allah (through Gabriel) to Muhammad and codified in the Qur'an.
Like the Jews with the Torah, Muslims consider the original Arabic text of the Qur'an as uncorrupted and holy to the last letter, and any translations are considered to be interpretations of the meaning of the Qur'an, as only the original Arabic text is considered to be the divine scripture.
Like the Rabbinic Oral Law to the Hebrew Bible, the Qur'an is complemented by the Hadith, a set of books by later authors recording the sayings of the prophet Muhammad. The Hadith interpret and elaborate Qur'anic precepts. Islamic scholars have categorized each Hadith at one of the following levels of authenticity or isnad: genuine (sahih), fair (hasan) or weak (da'if).
By the 9th century, six major Hadith collections were accepted as reliable to Sunni Muslims.
The Hadith and the life story of Muhammad (sira) form the Sunnah, an authoritative supplement to the Qur'an. The legal opinions of Islamic jurists (Faqīh) provide another source for the daily practice and interpretation of Islamic tradition (see Fiqh.)
The Qur'an contains repeated references to the "religion of Abraham" (see Suras 2:130,135; 3:95; 6:123,161; 12:38; 16:123; 22:78). In the Qur'an, this expression refers specifically to Islam; sometimes in contrast to Christianity and Judaism, as in Sura 2:135, for example: 'They say: "Become Jews or Christians if ye would be guided (to salvation)." Say thou (O Muslims): "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with Allah." ' In the Qur'an, Abraham is declared to have been a Muslim (a hanif, more accurately a "primordial monotheist"), not a Jew nor a Christian (Sura 3:67).
End times and afterlifeEdit
In the major Abrahamic religions, there exists the expectation of an individual who will herald the time of the end and/or bring about the Kingdom of God on Earth; in other words, the Messianic prophecy. Judaism awaits the coming of the Jewish Messiah; the Jewish concept of Messiah differs from the Christian concept in several significant ways, despite the same term being applied to both. The Jewish Messiah is not seen as a "god", but as a mortal man who by his holiness is worthy of that description. His appearance is not the end of history, rather it signals the coming of the world to come.
Christianity awaits the Second Coming of Christ, though Full Preterists believe this has already happened. Islam awaits both the second coming of Jesus (to complete his life and die) and the coming of Mahdi (Sunnis in his first incarnation, Shi'a as the return of Muhammad al-Mahdi).
Most Abrahamic religions agree that a human being comprises the body, which dies, and the soul, which is capable of remaining alive beyond human death and carries the person's essence, and that God will judge each person's life accordingly after death. The importance of this and the focus on it, as well as the precise criteria and end result, differ between religions.
Judaism's views on the afterlife ("the Next World") are quite diverse. This can be attributed to the fact that although there clearly are traditions in the Hebrew Bible of an afterlife (see Naboth and the Witch of Endor), Judaism focuses on this life and how to lead a holy life to please God, rather than future reward.
Christians have more diverse and definite teachings on the end times and what constitutes afterlife. Most Christian approaches either include different abodes for the dead (Heaven, Hell, Limbo, Purgatory) or universal reconciliation in which all souls are made in the image of God. A small minority teach annihilationism, the doctrine that those persons who are not reconciled to God simply cease to exist (though the Roman Catholic Church has no official teaching on what kind of place hell is, and indeed allows that it might be a locale of oblivion).
In Islam, God is said to be "Most Compassionate and Most Merciful" (Qur'an 1:1, as well as the start of all suras but one). However, God is also "Most Just"; Islam prescribes a literal Hell for those who disobey God and commit gross sin. Those who obey God and submit to God will be rewarded with their own place in Paradise. While sinners are punished with fire, there are also many other forms of punishment described, depending on the sin committed; Hell is divided into numerous levels.
Those who worship and remember God are promised eternal abode in a physical and spiritual Paradise. Heaven is divided into seven levels, with the highest level of Paradise being the reward of those who have been most virtuous, the prophets, and those killed while fighting for Allah (martyrs).
Upon repentance to God, many sins can be forgiven, on the condition they are not repeated, as God is supremely merciful. Additionally, those who believe in God, but have led sinful lives, may be punished for a time, and then eventually released into Paradise. If anyone dies in a state of Shirk (i.e. associating God in any way, such as claiming that He is equal with anything or denying Him), this is not pardonable — he or she will stay forever in Hell.
Once a person is admitted to Paradise, this person will abide there for eternity.
Worship and religious ritesEdit
Worship, ceremonies and religion-related customs differ substantially among the Abrahamic religions. Among the few similarities are a seven-day cycle in which one day is nominally reserved for worship, prayer or other religious activities—Shabbat, Sabbath, or jumu'ah; this custom is related to the biblical story of Genesis, where God created the universe in six days, and rested in the seventh.
Orthodox Judaism practice is guided by the interpretation of the Torah and the Talmud. Before the destruction of the Temple in Jerusalem, Jewish priests offered sacrifices there two times daily; since then, the practice has been replaced, until the Temple is rebuilt, by Jewish men being required to pray three times daily, including the chanting of the Torah, and facing in the direction of Jerusalem's Temple Mount. Other practices include circumcision, dietary laws, Shabbat, Passover, Torah study, Tefillin, purity and others. Conservative Judaism, Reform Judaism and the Reconstructionist movement all move away, in different degrees, from the strict tradition of the law.
All versions of Judaism share a common, specialized calendar, containing many festivals. The calendar is lunisolar, with lunar months and a solar year (an extra month is added every second or third year to allow the shorter lunar year to "catch up" to the solar year). All streams observe the same festivals, but some emphasize them differently. As is usual with its extensive law system, the Orthodox have the most complex manner of observing the festivals, while the Reform pay more attention to the simple symbolism of each one.
Christian worship varies from denomination to denomination. Individual prayer is usually not ritualised, while group prayer may be ritual or non-ritual according to the occasion. During church services some form of liturgy is frequently followed. Rituals are performed during sacraments, which also vary from denomination to denomination and usually include baptism and communion, and may also include confirmation, confession, last rites and holy orders.
Catholic worship practice is governed by the Roman Missal and other documents. Individuals, churches and denominations place different emphasis on ritual—some denominations consider most ritual activity optional, see Adiaphora, particularly since the Protestant Reformation.
The followers of Islam (Muslims) are to observe the Five Pillars of Islam. The first pillar is the belief in the oneness of Allah, and in Muhammad as his final and most perfect prophet. The second is to pray five times daily (salat) towards the direction (qibla) of the Kaaba in Mecca. The third pillar is alms giving (Zakah), a portion of one's wealth given to the poor or to other specified causes, which means the giving of a specific share of one's wealth and savings to persons or causes, as is commanded in the Qur'an and elucidated as to specific percentages for different kinds of income and wealth in the hadith. The normal share to be paid is two and a half percent of one's earnings: this increases if labour was not required, and increases further if only capital or possessions alone were required (i.e. proceeds from renting space), and increases to 50% on "unearned wealth" such as treasure-finding, and to 100% on wealth that is considered haram, as part of attempting to make atonement for the sin, such as that gained through financial interest (riba).
Fasting (sawm) during the ninth month of the Muslim lunar calendar, Ramadan, is the fourth pillar of Islam, to which all Muslims after the age of puberty in good health (as judged by a Muslim doctor to be able fast without incurring grave danger to health: even in seemingly obvious situations, a "competent and upright Muslim physician" is required to agree), that are not menstruating are bound to observe—missed days of the fast for any reason must be made up, unless there be a permanent illness, such as diabetes, that prevents a person from ever fasting. In such a case, restitution must be made by feeding one poor person for each day missed.
Finally, Muslims are also required, if physically able, to undertake a pilgrimage to Mecca at least once in one's life: it is strongly recommended to do it as often as possible, preferably once a year. Only individuals whose financial position and health are severely insufficient are exempt from making Hajj (e.g. if making Hajj would put stress on one's financial situation, but would not end up in homelessness or starvation, it is still required). During this pilgrimage, the Muslims spend three to seven days in worship, performing several strictly defined rituals, most notably circumambulating the Kaaba among millions of other Muslims and the "stoning of the devil" at Mina.
At the end of the Hajj, the heads of men are shaved, sheep and other halal animals, notably camels, are slaughtered as a ritual sacrifice by bleeding out at the neck according to a strictly prescribed ritual slaughter method similar to the Jewish kashrut, to commemorate the moment when, according to Islamic tradition, Allah replaced Abraham's son Ishmael (contrasted with the Judaeo-Christian tradition that Isaac was the intended sacrifice) with a sheep, thereby preventing human sacrifice. The meat from these animals is then distributed locally to needy Muslims, neighbours and relatives. Finally, the hajji puts of ihram and the hajj is complete.
Western Christianity replaced that custom with a baptism ceremony varying according to the denomination, but generally including immersion, aspersion, or anointment with water. The Early Church (Acts 15, the Council of Jerusalem) decided that circumcision is not required for Gentile Christians. The Council of Florence in the 15th century prohibited it. Paragraph #2297 of the Catholic Catechism calls non-medical amputation or mutilation immoral. Many countries with majorities of Christian adherents have low circumcision rates (with the notable exceptions of the United States and the Philippines). Coptic Christianity and Ethiopian Orthodoxy still observe circumcision. See also Aposthia.
Male circumcision is among the rites of Islam and is part of the (in Arabic): fitrah, or the innate disposition and natural character and instinct of the human creation.
Judaism and Islam have strict dietary laws, with permitted food known as kosher in Judaism, and halal in Islam. These two religions prohibit the consumption of pork; Islam prohibits the consumption of alcoholic beverages of any kind. Halal restrictions can be seen as a modification of the kashrut dietary laws, so many kosher foods are considered halal; especially in the case of meat, which Islam prescribes must be slaughtered in the name of God. Hence, in many places Muslims used to consume kosher food. However, some foods not considered kosher are considered halal in Islam.
With rare exceptions, Christians do not consider the Old Testament's strict food laws as relevant for today's church; see also Biblical law in Christianity. Most Protestants have no set food laws, but there are minority exceptions.
The Roman Catholic Church believes in observing abstinence and penance. For example, all Fridays through the year and the time of Lent are penitential days. The law of abstinence requires a Catholic from 14 years of age until death to abstain from eating meat on Fridays in honor of the Passion of Jesus on Good Friday. The United States Conference of Catholic Bishops obtained the permission of the Holy See for Catholics in the U.S. to substitute a penitential, or even a charitable, practice of their own choosing. Eastern Rite Catholics have their own penitential practices as specified by the Code of Canons for the Eastern Churches.
The Seventh-day Adventist Church (SDA) embraces numerous Old Testament rules and regulations such as tithing, Sabbath observance, and Jewish Food laws. Therefore, they do not eat pork, shellfish, or other foods considered unclean under the Old Covenant. The "Fundamental Beliefs" of the SDA state that their members "are to adopt the most healthful diet possible and abstain from the unclean foods identified in the Scriptures."[Leviticus 11:1–47] among others
In the Christian Bible, the consumption of strangled animals and of blood was forbidden by Apostolic Decree[Acts 15:19–21] and are still forbidden in the Greek Orthodox Church, according to German theologian Karl Josef von Hefele, who, in his Commentary on Canon II of the Second Ecumenical Council held in the 4th century at Gangra, notes: "We further see that, at the time of the Synod of Gangra, the rule of the Apostolic Synod [the Council of Jerusalem of Acts 15] with regard to blood and things strangled was still in force. With the Greeks, indeed, it continued always in force as their Euchologies still show." He also writes that "as late as the eighth century, Pope Gregory the Third, in 731, forbade the eating of blood or things strangled under threat of a penance of forty days."
Sabbath in the Bible is a weekly day of rest and time of worship. It is observed differently in Judaism and Christianity and informs a similar occasion in several other Abrahamic faiths. Though many viewpoints and definitions have arisen over the millennia, most originate in the same textual tradition. Though not a day of rest (creation does not make God tired and therefore He did not rest on the 7th day in Muslim belief), Islam holds Friday as a day of special prayer.
Judaism accepts converts, but has had no explicit missionaries since the end of the Second Temple era. Judaism states that non-Jews can achieve righteousness by following Noahide Laws, a set of moral imperatives that, according to the Talmud, were given by God as a binding set of laws for the "children of Noah" – that is, all of humanity.
The Rambam (Rabbi Moses Maimonides, one of the major Jewish teachers) commented: "Quoting from our sages, the righteous people from other nations have a place in the world to come, if they have acquired what they should learn about the Creator". Because the commandments applicable to the Jews are much more detailed and onerous than Noahide laws, Jewish scholars have traditionally maintained that it is better to be a good non-Jew than a bad Jew, thus discouraging conversion. In the U.S., as of 2003 28% of married Jews were married to non-Jews. See also Conversion to Judaism.
Christianity encourages evangelism. Many Christian organizations, especially Protestant churches, send missionaries to non-Christian communities throughout the world. See also Great Commission. Forced conversions to Catholicism have been documented at various points throughout history. The most prominently cited allegations are the conversions of the pagans after Constantine; of Muslims, Jews and Eastern Orthodox during the Crusades; of Jews and Muslims during the time of the Spanish Inquisition, where they were offered the choice of exile, conversion or death; and of the Aztecs by Hernán Cortés. Forced conversions to Protestantism have occurred as well, notably during the Reformation, especially in England and Ireland (see recusancy and Popish plot).
Forced conversions are condemned as sinful by major denominations such as the Roman Catholic Church, which officially states that forced conversions pollute the Christian religion and offend human dignity, so that past or present offenses are regarded as a scandal (a cause of unbelief). According to Pope Paul VI, "It is one of the major tenets of Catholic doctrine that man's response to God in faith must be free: no one therefore is to be forced to embrace the Christian faith against his own will."
Dawah is an important Islamic concept which denotes the preaching of Islam. Da‘wah literally means "issuing a summons" or "making an invitation". A Muslim who practices da‘wah, either as a religious worker or in a volunteer community effort, is called a dā‘ī, plural du‘āt. A dā‘ī is thus a person who invites people to understand Islam through a dialogical process, and may be categorized in some cases as the Islamic equivalent of a missionary, as one who invites people to the faith, to the prayer, or to Islamic life.
Da'wah activities can take many forms. Some pursue Islamic studies specifically to perform Da'wah. Mosques and other Islamic centers sometimes spread Da'wah actively, similar to evangelical churches. Others consider being open to the public and answering questions to be Da'wah. Recalling Muslims to the faith and expanding their knowledge can also be considered Da'wah.
In Islamic theology, the purpose of Da‘wah is to invite people, both Muslims and non-Muslims, to understand the commandments of Allah as expressed in the Qur'an and the Sunnah of the Prophet, as well as to inform them about Muhammad. Da‘wah produces converts to Islam, which in turn grows the size of the Muslim Ummah, or community of Muslims.
Between Abrahamic religionsEdit
- The wars between the emerging Islamic Caliphates and the Christian Byzantine or Eastern Roman Empire between the 7th and the 11th centuries CE were a series of military, political and religious conflicts which led to the islamization of large territories in the Near East such as Egypt and Syria.
- The Crusades (end of 11th – end of 13th century CE) were a series of military expeditions from Western Europe to the Southern and Eastern Mediterranean: a rather unsuccessful attempt by Western (Catholic) Christians to conquer what was perceived by all Christians as the Holy Land from its Muslim inhabitants. In passing, Crusades were also marked with conflicts between Western and Eastern (Orthodox, Syro-Jacobite and Armenian) Christians and unilateral damage inflicted by Western Christians to Jews.
- The conquest and the following Reconquista of Spain (beginning of 8th – end of 15th century CE) were a series of wars between Muslims and Christians in the Iberian peninsula resulting in the founding of several Muslim and Christian Medieval states and the final victory of the Catholic Crown of Castile and Aragon against the Muslim Emirate of Granada.
- The Ottoman conquest of the Balkan peninsula (mid-14th – end of 15th century CE) followed by a series of wars between the Islamic Ottoman Empire and various Christian powers and alliances (end of 14th – beginning of 20th century CE) was an important political, military and cultural process for South-Eastern Europe resulting in the fall of the Eastern Roman (or Byzantine) Empire and its successor states and finally leading to the emerging of several modern nations in that region.
- The Spanish inquisition was an attempt by the Christian Catholic church in Spain in the wake of the centuries long Reconquista to suppress or expel Jews and Muslims and to prosecute Christian heretics. Openly Jewish and Muslim people were expelled rather than killed, but many submitted to forced conversion to Catholicism to avoid expulsion. The Inquisitors often did not trust the converts, and persecuted them cruelly for being secret adherents of their original religions, which was often true but sometimes fabricated. Jewish forced converts were known as "anusim," or sometimes by the pejorative "morrano (pig)."
- At various points in history pogroms against Jews were common in Christian Europe, and in many Islamic areas. See blood libel.
- Persecution of Bahá'ís and Political accusations against the Baha'i Faith review the substantive efforts in parts of the world against the Bahá'ís and their religion.
- * The Holocaust against Jews and others by the Nazi Regime had religious attitudes involved including the dominant religion in Germany at the time, Christianity.
Between branches of the same Abrahamic religionEdit
- The Fourth Crusade and subsequent wars between Catholic Europeans and the Orthodox Byzantine Greeks following the Great Schism.
- The Christian Reformation of the 16th century CE was an attempt towards a religious reform in the Western (Catholic) Christian Church which resulted in a series of Religious Wars between Catholic and emerging Reformist/Protestant Christian forces during the 16th and 17th centuries CE throughout Western Europe.
- The Anglo-Spanish War (1585–1604) was due to religious conflict between Catholic and Protestant Christians, and economic causes.
- There have been many violent conflicts between the Sunni and Shi'a branches of Islam; see Shi'a–Sunni relations.
Between Abrahamic religions and non-adherentsEdit
- Some proclaim that during the initial expansion of both Christianity and Islam, a number of pagan communities were converted by force.
- The Catholic Inquisition, mentioned above, also targeted non-believers in the orthodox doctrines of Roman Catholicism and many accused of atheism (regardless of what they professed) lost their livelihoods or their lives.
- Christian evangelism was a partial motivation for the colonization of the Americas.
- Communist dictatorships practiced a policy of religious oppression in favour of personality cults revering the leader or the state as somehow holy.
Other Abrahamic religionsEdit
Historically, the Abrahamic religions have been considered to be Judaism, Christianity and Islam. Some of this is due to the age and larger size of these three. The other, similar religions were seen as either too new to judge as being truly in the same class, or too small to be of significance to the category.
However, some of the restriction of Abrahamic to these three is due only to tradition in historical classification. Therefore, restricting the category to these three religions has come under criticism. The religions listed below here claim Abrahamic classification, either by the religions themselves, or by scholars who study them.
Though smaller and younger than the well-known Abrahamic religions, the Bahá'í Faith is significant because of its activities, distribution and numbers. The religion is almost entirely contained in a single, organized, hierarchical community, and is also recognized as the second-most geographically widespread religion after Christianity. The Association of Religion Data Archives estimated some 7.3 million Bahá'ís in 2005 and the only religion to consistently surpass population growth in each major region of the planet over the last century, often growing at twice the rate of the population.
Bahá'u'lláh, the founder, affirms the highest religious station for Abraham and generally for prophets mentioned among the other Abrahamic religions, and has claimed a lineage of descent from Abraham through Keturah and Sarah. Additionally Bahá'u'lláh actually did lose a son, Mírzá Mihdí. Bahá'u'lláh, then in prison, eulogized his son and connected the subsequent easing of restrictions to his son's dying prayer and compared it to the intended sacrifice of Abraham’s son.
The religion also shares many of the same commonalities of Judaism, Christianity and Islam. The religion emphasizes monotheism and believes in one eternal transcendent God, the station of the founders of the major religions as Manifestations of God come with revelation as a series of interventions by God in human history that has been progressive, and each preparing the way for the next. There is no definitive list of Manifestations of God, but Bahá'u'lláh and `Abdu'l-Bahá referred to several personages as Manifestations; they include individuals generally not recognized by other Abrahamic religions - Krishna, Zoroaster, and Buddha - and general statements go further to other cultures.
Ethnographic Abrahamic religionsEdit
Some small religions are Abrahamic—Samaritanism, Yazidi, Druzes, Mandeans, Rastafari movement, and the Bábí Faith. These religions are regional: Samaritans largely in Israel and the West Bank, Yazidi among the Kurds though there has been some emigration, Druze among the Syrians, Lebanese, and Israelis, Mandean largely in Iraq, Rastafari mostly in Jamaica.
- Jacob is also called Israel, a name the Bible states he was given by God.
- cf. Judaizer, Messianic Judaism
- With several centers, such as Rome, Jerusalem, Alexandria, Thessaloniki and Corinth, Antioch, and later spread outwards, eventually having two main centers in the empire, one for the Western Church and one for the Eastern Church in Rome and Constantinople respectively by the 5th century AD
- Triune God is also called the "Holy Trinity"
- Islam arose specifically in Tihamah city of Mecca and Hejaz city of Medina of Arabia
- The monotheistic view of God in Islam is called tawhid which is essentially the same as the conception of God in Judaism
- Teachings and practices of Muhammad are collectively known as the sunnah, similar to the Judaic concepts of oral law and exegesis, or talmud and midrash
- Historically, the Bahá'í Faith arose in 19th century Persia, in the context of Shi'a Islam, and thus may be classed on this basis as a divergent strand of Islam, placing it in the Abrahamic tradition. However, the Bahá'í Faith considers itself an independent religious tradition, which arose from a Muslim context but also recognizes other traditions. The Bahá'í Faith may also be classed as a new religious movement, due to its comparatively recent origin, or may be considered sufficiently old and established for such classification to not be applicable.
- Spirituality and Psychiatry - Page 236, Chris Cook, Andrew Powell, A. C. P. Sims - 2009
- "Philosophy of Religion". Encyclopædia Britannica. 2010. Archived from the original on 21 July 2010. Retrieved 24 June 2010.
- Massignon 1949, pp. 20–23
- Smith 1998, p. 276
- Derrida 2002, p. 3
- C.J. Classification of religions: Geographical. Encyclopædia Britannica, 2007. Accessed: 15 May 2013
- Hunter, Preston. "Major Religions of the World Ranked by Number of Adherents". Adherents.com.
- "Worldwide Adherents of All Religions by Six Continental Areas, Mid-2002". Encyclopædia Britannica. 2002. Archived from the original on 12 March 2007. Retrieved 15 September 2014.
- *"Why "Abrahamic"?". Lubar Institute for Religious Studies at U of Wisconsin. Retrieved 3 March 2012.
- Lawson, Todd (December 13, 2012). Cusack, Carole M.; Hartney, Christopher, eds. "Baha'i Religious History". Journal of Religious History 36 (4): 463–470. doi:10.1111/j.1467-9809.2012.01224.x. ISSN 1467-9809. Retrieved September 5, 2013.
- Collins, William P., reviewer (September 1, 2004). "Review of: The Children of Abraham : Judaism, Christianity, Islam / F. E. Peters. -- New ed. -- Princeton, NJ : Princeton University Press, 2004". Library Journal (New York) 129 (14): 157, 160. Retrieved Sep 13, 2013.
- The Quran, albaqarah; v. 135
- Scherman, pp. 34–35.
- Saheeh al-Bukharee, Book 55, hadith no. 584; Book 56, hadith no. 710
- David Kay, The Semitic Religions—Hebrew, Jewish, Christian & Moslem, Reqd books, 2008
- Dodds, Adam (July 2009). "The Abrahamic Faiths? Continuity and Discontinuity in Christian and Islamic Doctrine". Evangelical Quarterly 81 (3): 230–253.
- Greenstreet, p. 95.
- Dolbee, Sandi (27 Mar 2003). "Faith, Hope and Understand: Teenagers Questions and learn about each other's Faiths". The San Diego Union – Tribune. p. E.1. Retrieved 3 March 2012.
- "WORLD RELIGIONS RESOURCES". WPC library catalog. Warner Pacific College. 2012. Archived from the original on 26 August 2012. Retrieved 16 September 2014.
- "The Journey of Abraham" (PDF). Part of Library’s Stories of Faith Program; Discussion to Focus on Shared Beliefs of Semitic Religions. San Diego Public Library. Retrieved 2012-03-03.
- "Tagged: Abrahamic religions". Search Results. National Library of Australia. 2012. Retrieved 3 March 2012.
- "Why "Abrahamic"?". Lubar Institute for Religious Studies at U of Wisconsin. Retrieved 3 March 2012.
- Mayton, Daniel M. (2009). Nonviolent Perspectives Within the Abrahamic Religions. Peace Psychology Book Series. Springer US. pp. 167– 203. doi:10.1007/978-0-387-89348-8_7. ISBN 978-0-387-89348-8.
- "Abrahamic religions". Library of Congress Authorities & Vocabularies. The Library of Congress. 16 October 2008. Retrieved 3 March 2012.
- Bacquet, Karen (May 2006). "When Principle and Authority Collide: Baha'i Responses to the Exclusion of Women from the Universal House of Justice". Nova Religio: The Journal of Alternative and Emergent Religions (University of California Press) 9 (4): 34–52. doi:10.1525/nr.2006.9.4.034. JSTOR 10.1525/nr.2006.9.4.034.
- Peters, Francis E.; Esposito, John L. (2006). The children of Abraham: Judaism, Christianity, Islam. Princeton University Press. ISBN 978-0-691-12769-9.
- "Religion: Three Religions – One God". Global Connections of the Middle East. WGBH Educational Foundation. 2002. Retrieved 20 September 2009.
- Kunst, J. R., & Thomsen, L. (2014). Prodigal sons: Dual Abrahamic categorization mediates the detrimental effects of religious fundamentalism on Christian-Muslim relations. The International Journal for the Psychology of Religion. doi: 10.1080/10508619.2014.93796 https://www.academia.edu/7455300/Prodigal_sons_Dual_Abrahamic_categorization_mediates_the_detrimental_effects_of_religious_fundamentalism_on_Christian-Muslim_relations
- Kunst, J., Thomsen, L., Sam, D. (2014). Late Abrahamic reunion? Religious fundamentalism negatively predicts dual Abrahamic group categorization among Muslims and Christians. European Journal of Social Psychology, https://www.academia.edu/6436421/Late_Abrahamic_reunion_Religious_fundamentalism_negatively_predicts_dual_Abrahamic_group_categorization_among_Muslims_and_Christians
- New World Encyclopedia, Abrahamic Religions - ...have "a basis in divine revelation rather than, for example, philosophical speculation or custom. retrieved March, 2014
- A clarifying point in the relationships between the individual and god and nature in the three Abrahamic religions: Bible, Genesis 1, 26 (NIV) Then God said, "Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground." ...Gen 28: God said: "...fill the earth and subdue it."
- Uri Rubin, Prophets and Prophethood, Encyclopaedia of the Qur'an
- Wiener, Philip P. Dictionary of the History of Ideas. Charles Scribner's Sons, 1973–74. The Electronic Text Center at the University of Virginia Library. Retrieved 4 August 2009.
- Morgenstern, Arie; Translated by Joel A. Linsider (2006). "Epilogue: Emergence of a Jewish Majority in Jerusalem". Hastening redemption: Messianism and the resettlement of the land of Israel. US: Oxford University Press. p. 201. ISBN 978-0-19-530578-4.
- Lapidoth, Ruth; Moshe Hirsch (1994). The Jerusalem question and its resolution: selected documents. Martinus Nijhoff Publishers. p. 384. ISBN 978-0-7923-2893-3.
- Wilken, Robert L. "From Time Immemorial? Dwellers in the Holy Land." Christian Century, 30 July – 6 August 1986, p.678.
- Miraj (Britannica)
- "Jerusalem (Britannica)", Jerusalem(Britannica)
- Dome of the Rock
- "Why "Abrahamic"?". Welcome. Lubar Institute for Religious Studies at University of Wisconsin - Madison. 2007. Retrieved 15 September 2014.
- Shultz, Joseph P. "Two Views of the Patriarchs", in Nahum Norbert Glatzer, Michael A. Fishbane, Paul R. Mendes-Flohr (eds.) (1975). Texts and Responses: Studies presented to Nahum N. Glatzer on the occasion of his 70th birthday by his students. Brill Publishers. pp. 51–52. ISBN 9789004039803
- Kaplan, Aryeh (1973). "The Jew". The Aryeh Kaplan Reader. Mesorah Publications. p. 161. ISBN 9780899061733
- Blasi, Turcotte, Duhaime, p. 592.
- "The Hymn of Security MacArthur, John (1996). The MacArthur New Testament Commentary: Romans. Chicago: Moody Press. ISBN 0-8254-1522-5.
- "So those who have faith are blessed along with Abraham, the man of faith." "In other words, it is not the children by physical descent who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring." (Rom. 9:8)
- Bickerman, p.188cf.
- Leeming, David Adams (2005). The Oxford companion to world mythology. US: Oxford University Press. p. 209. ISBN 978-0-19-515669-0.
- Fischer, Michael M. J.; Mehdi Abedi (1990). Debating Muslims: cultural dialogues in postmodernity and tradition. Univ of Wisconsin Press. pp. 163–166. ISBN 978-0-299-12434-2.
- Religions » Islam » Islam at a glance, BBC, 5 August 2009.
- Hawting, Gerald R. (2006). The development of Islamic ritual; Volume 26 of The formation of the classical Islamic world. Ashgate Publishing, Ltd. pp. xviii, xix, xx, xxiii. ISBN 978-0-86078-712-9.
- Pavlac, Brian A (2010). A Concise Survey of Western Civilization: Supremacies and Diversities. Chapter 6.
- "Otherness and nearness." Encyclopædia Britannica Online. Web: 15 Jul 2010. http://www.britannica.com/EBchecked/topic/307197/Judaism/35235/God
- e.g. Likutei Moharan I 4:2.
- See Raymond E. Brown's "Does the New Testament call Jesus God?" in Theological Studies No. 26, 1965, pp. 545–573 for the technical discussion.
- Merkle, John C.; Harrelson, Walter J. Faith transformed: Christian encounters with Jews and Judaism. Liturgical Press, 2003. p.189.
- Baker, Mona; Saldanha, Gabriela (2008). Routledge encyclopedia of translation studies. Routledge. p. 227. ISBN 978-0-415-36930-5.
- ʻUthmān ibn ʻAbd al-Raḥmān Ibn al-Ṣalāḥ al-Shahrazūrī; Eerik Dickinson (2006). An Introduction to the Science of Hadith: Kitab Ma'rifat Anwa' 'ilm Al-hadith. Garnet & Ithaca Press. p. 5. ISBN 978-1-85964-158-3.
- Momen, Moojan (1985). An introduction to Shiʻi Islam: the history and doctrines of Twelver Shiʻism. Yale University Press. pp. 173–4. ISBN 978-0-300-03531-5.
- al-Misri, Ahmad ibn Naqib (1994). Reliance of the Traveler (edited and translated by Nuh Ha Mim Keller). Amana Publications. pp. 995–1002. ISBN 0-915957-72-8.
- Jewish Encyclopedia: Baptism: "According to rabbinical teachings, which dominated even during the existence of the Temple (Pes. viii. 8), Baptism, next to circumcision and sacrifice, was an absolutely necessary condition to be fulfilled by a proselyte to Judaism (Yeb. 46b, 47b; Ker. 9a; 'Ab. Zarah 57a; Shab. 135a; Yer. Kid. iii. 14, 64d). Circumcision, however, was much more important, and, like baptism, was called a "seal" (Schlatter, "Die Kirche Jerusalems", 1898, p. 70). But as circumcision was discarded by Christianity, and the sacrifices had ceased, Baptism remained the sole condition for initiation into religious life. The next ceremony, adopted shortly after the others, was the imposition of hands, which, it is known, was the usage of the Jews at the ordination of a rabbi. Anointing with oil, which at first also accompanied the act of Baptism, and was analogous to the anointment of priests among the Jews, was not a necessary condition".
- "Ecumenical Council of Florence (1438–1445)". The Circumcision Reference Library. Retrieved 10 July 2007.
- Catechism of the Catholic Church: Article 5—The Fifth commandment. Christus Rex et Redemptor Mundi. Retrieved 10 July 2007.
- Dietzen, John. "The Morality of Circumcision", The Circumcision Reference Library. Retrieved 10 July 2007.
- Ray, Mary G. "82% of the World's Men are Intact", Mothers Against Circumcision, 1997.
- "Halal & Healthy: Is Kosher Halal", SoundVision.com—Islamic information & products. 5 August 2009.
- Schuchmann, Jennifer. "Does God Care What We Eat?", Today's Christian, January/February 2006. Retrieved 6 August 2009.
- Canon 1250, 1983. The 1983 Code of Canon Law specifies the obligations of Latin Rite Catholic.
- "Fasting and Abstinence", Catholic Online. 6 August 2009.
- "Fundamental Beliefs", #22. Christian Behavior. Seventh-Day Adventist Church website. 6 August 2009.
- Schaff, Philip. "Canon II of The Council of Gangra." The Seven Ecumenical Councils. 6 August 2009. Commentary on Canon II of Gangra.
- According to Encyclopedia Talmudit (Hebrew edition, Israel, 5741/1981, Entry Ben Noah, page 349), most medieval authorities consider that all seven commandments were given to Adam, although Maimonides (Mishneh Torah, Hilkhot M'lakhim 9:1) considers the dietary law to have been given to Noah.
- Encyclopedia Talmudit (Hebrew edition, Israel, 5741/1981, entry Ben Noah, introduction) states that after the giving of the Torah, the Jewish people were no longer in the category of the sons of Noah; however, Maimonides (Mishneh Torah, Hilkhot M'lakhim 9:1) indicates that the seven laws are also part of the Torah, and the Talmud (Bavli, Sanhedrin 59a, see also Tosafot ad. loc.) states that Jews are obligated in all things that Gentiles are obligated in, albeit with some differences in the details.
- Compare Genesis 9:4–6.
- Kornbluth, Doron. Why marry Jewish?. Southfield, MI: Targum Press, 2003. ISBN 978-1-56871-250-5
- Pope Paul VI. "Declaration on Religious Freedom", 7 December 1965.
- *Micksch, Jürgen (2009). "Trialog International – Die jährliche Konferenz". Herbert Quandt Stiftung. Retrieved 19 September 2009.
- Collins, William P., reviewer (1 September 2004). "Review of: The Children of Abraham : Judaism, Christianity, Islam / F. E. Peters. New ed. Princeton, NJ : Princeton University Press, 2004". Library Journal (New York) 129 (14): 157, 160. ISBN 978-0-691-12769-9. Retrieved 18 July 2010.
- "Racism, Racial Discrimination, Xenophobia and related forms of Intolerance, follow-up and implementation of the Durhan Declaration and Programme of Action" (PDF). "Human Rights Council; Ninth session; Agenda item 9". United Nations. 29 August 2008. Retrieved 19 September 2009.
|last1=in Authors list (help)
- Lawson, Todd (December 13, 2012). Cusack, Carole M.; Hartney, Christopher, eds. "Baha'i Religious History". Journal of Religious History 36 (4): 463–470. doi:10.1111/j.1467-9809.2012.01224.x. ISSN 1467-9809. Retrieved September 5, 2013.
- MacEoin, Denis (2000). "Baha'i Faith". In Hinnells, John R. The New Penguin Handbook of Living Religions: Second Edition. Penguin. ISBN 0-14-051480-5.
- "World Religions (2005)". QuickLists – The World – Religions. The Association of Religion Data Archives. 2005. Retrieved 4 July 2009.
- Johnson, Todd M.; Brian J. Grim (26 March 2013). "Global Religious Populations, 1910–2010". The World's Religions in Figures: An Introduction to International Religious Demography. John Wiley & Sons. pp. 59–62. doi:10.1002/9781118555767.ch1. ISBN 9781118555767.
- May, Dann J (December 1993). "Web Published". "The Bahá'í Principle of Religious Unity and the Challenge of Radical Pluralism". University of North Texas, Denton, Texas. p. 102. Retrieved 2 January 2010.
- Hatcher, W.S.; Martin, J.D. (1998). The Bahá'í Faith: The Emerging Global Religion. Wilmette, IL: Bahá'í Publishing Trust. ISBN 0-87743-264-3.
- "Abrahamic Religion". Christianity: Details about…. Christianity Guide. Retrieved 19 September 2009.
- Flow, Christian B.; Nolan, Rachel B. (16 November 2006). "Go Forth From Your Country" (PDF). The Harvard Crimson. Archived from the original on 16 November 2006. Retrieved 15 September 2014.
- Ma'ani, Baharieh Rouhani (2008). Leaves of the Twin Divine Trees. Oxford, UK: George Ronald. p. 150. ISBN 0-85398-533-2.
- Taherzadeh, A. (1984). "The Death of The Purest Branch". The Revelation of Bahá'u'lláh, Volume 3: `Akka, The Early Years 1868–77. Oxford, UK: George Ronald. pp. 204–220. ISBN 0-85398-144-2.
- Stockman, Robert H. (2006). Gallagher, Eugene V.; Ashcraft, W. Michael, eds. Introduction to New and Alternative Religions in America. Greenwood Publishing. pp. 185–218. ISBN 0-275-98712-4.
- Buck, Christopher (1999). Paradise and paradigm: key symbols in Persian Christianity and the Baháí̕ Faith, Volume 10 of Studies in the Bábí and Bahá'í religions. SUNY Press. p. 326. ISBN 978-0-7914-4061-2.
- Britannica 1992
- Smith 2008, p. 106
- Effendi 1944, p. 139
- Cole, Juan (1982). "The Concept of Manifestation in the Bahá'í Writings". Bahá'í Studies. monograph 9: 1–38.
- Smith 2008, pp. 111–112
- Smith, Peter (2000). "Manifestations of God". A concise encyclopedia of the Bahá'í Faith. Oxford: Oneworld Publications. p. 231. ISBN 1-85168-184-1.
- Buck, Christopher (1996). "Native Messengers of God in Canada? A test case for Baha'i universalism" (PDF). The Bahá'í Studies Review (London: Association for Bahá'í Studies English-Speaking Europe): 97–132. Archived from the original on 19 July 2013. Retrieved 16 September 2014.
- "Introduction to Judaism Classroom Materials" (PDF). Jewish Museum of Maryland. 2007. Retrieved 19 September 2009.
- Yazidis borrow elements from the Abrahamic religions and consider Abraham among their greatest prophets (see The Kurdish national movement: its origins and development, Wadie Jwaideh, pp. 20–21), though these are highly mixed with Indo-European elements (see Global Encyclopaedia of Education (4 Vols. Set), Rama Sankar Yadav and B.N. Mandal, p. 513), and sometimes they are even described as Zoroastrians (see Debating Muslims: cultural dialogues in postmodernity and tradition, Michael M. J. Fischer and Mehdi Abedi, p. 487)
- "Synopsis of book, "The Druze and Their Faith in Tawhid"". Archived from the original on 14 March 2012.
- Mandeans claim Abraham was of their people (see The Mandeans of Iraq and Iran, pp. 265–269). On the other hand, though they have many affinities, they consider that «the Jewish God was an evil spirit, the law was given by the evil ruha and the seven planets, and the Hebrew Bible was read with a particularly critical eye» (see Neusner on Judaism: History, Jacob Neusner, pp. 536–537)
- "Joshua, The Samaritan Book Of:". JewishEncyclopedia.com. Retrieved 25 February 2010.
- Allison, Christine (20 February 2004). "Yazidis". Encyclopædia Iranica. Retrieved 31 March 2008.
- Danna, Nissim (December 2003). The Druze in the Middle East: Their Faith, Leadership, Identity and Status. Brighton: Sussex Academic Press. p. 99. ISBN 978-1-903900-36-9.
- "Save the Gnostics" by Nathaniel Deutsch, 6 October 2007, New York Times.
- Hubbard, Benjamin Jerome; Hatfield, John T; Santucci, James A (April 2007). Chanting down Babylon: the Rastafari reader. p. 69. ISBN 978-1-59158-409-4. Retrieved 1 February 2010.
- Bakhos, Carol (2014). The Family of Abraham: Jewish, Christian, and Muslim Interpretations. Cambridge, MA: Harvard University Press. ISBN 978-0-674-05083-9.
- Derrida, Jacques (2002). Anidjar, Gil, ed. Acts of Religion. New York & London: Routledge. ISBN 978-0-415-92401-6.
- Assmann, Jan (1998). Moses the Egyptian: the memory of Egypt in western monotheism. Harvard University Press. ISBN 978-0-674-58739-7.
- Barnett, Paul (2002). Jesus & the Rise of Early Christianity: A History of New Testament Times. InterVarsity Press. ISBN 978-0-8308-2699-5.
- Blasi, Anthony J.; Turcotte, Paul-André; Duhaime, Jean (2002). Handbook of early Christianity: social science approaches. Rowman Altamira. ISBN 978-0-7591-0015-2.
- de Perceval, Armand-Pierre Caussin (1847). Calcutta review – Essai sur l'histoire des Arabes avant l'islamisme, pendant l'époque de Mahomet, et jusqu'à la réduction de toutes les tribus sous la loi musulmane (in French). Paris: Didot. OCLC 431247004.
- Dodds, Adam (July 2009). "The Abrahamic Faiths? Continuity and Discontinuity in Christian and Islamic Doctrine". Evangelical Quarterly 81 (3): 230–253.
- Firestone, Reuven; American Jewish Committee, Harriet; Robert Heilbrunn Institute For International Interreligious Understanding (2001). Children of Abraham: an introduction to Judaism for Muslims. Hoboken, NJ: KTAV. ISBN 978-0-88125-720-5.
- Freedman H. (trans.), and Simon, Maurice (ed.), Genesis Rabbah, Land of Israel, 5th century. Reprinted in, e.g., Midrash Rabbah: Genesis, Volume II, London: The Soncino Press, 1983. ISBN 0-900689-38-2.
- Guggenheimer, Heinrich W., Seder Olam: The rabbinic view of Biblical chronology, (trans., & ed.), Jason Aronson, Northvale NJ, 1998
- Kritzeck, James (1965). Sons of Abraham: Jews, Christians, and Moslems. Helicon.
- Greenstreet, Wendy (2006). Integrating spirituality in health and social care. Oxford; Seattle, WA: Radcliffe. ISBN 978-1-85775-646-3.
- Johansson, Warren (1990). "Abrahamic Religions" (PDF). In Dynes, Wayne R. Encyclopedia of Homosexuality. New York: Garland. ISBN 978-0-8240-6544-7.
- Longton, Joseph (1987–2009). "Fils d'Abraham". In Longton, Joseph. Fils d'Abraham. S.A. Brepols I. G. P. and CIB Maredsous. ISBN 2-503-82344-0.
- Massignon, Louis, "Les trois prières d'Abraham, père di tuos les croyants", Dieu Vivant, 13, (1949) 20–23.
- Masumian, Farnaz (1995). Life After Death: A study of the afterlife in world religions. Oxford: Oneworld Publications. ISBN 1-85168-074-8.
- Reid, Barbara E. (1996). Choosing the Better Part?: Women in the Gospel of Luke. Liturgical Press.
- Scherman, Nosson, (ed.), Tanakh, Vol.I, The Torah, (Stone edition), Mesorah Publications, Ltd., New York, 2001
- Smith, Jonathan Z. (1998). "Religion, Religions, Religious". In Taylor, Mark C.. Critical Terms for Religious Studies. University of Chicago Press. pp. 269–284. ISBN 978-0-226-79156-2.
- Smith, Peter (2008). An Introduction to the Baha'i Faith. Cambridge: Cambridge University Press. ISBN 978-0-521-86251-6.
- Reconciling the Abrahamic Faiths Accessed 21 October 2012
- What's Next? Heaven, hell, and salvation in major world religions A side-by-side comparison. [archive] Accessed 16 September 2014
- Three Faiths, One God Accessed 21 October 2012