Often people who call themselves progressive consider Dharma and Majhab to be the same. There are many meanings of Dharma or Majhab, such as the way of heaven and attainment of God and which the founder of Dharma has told. In many places, it also comes in the sense of faith.
Dharma and Majhab do not have the same meaning nor does faith and belief, which is discussed below:
In the Vedic period, the name ‘ Sanatan Dharma’ is found for the religion of the Indian subcontinent. ‘Sanatan’ means – eternal or ‘perpetual’, meaning one who has neither beginning nor end. Sanatan Dharma is basically Indian religion, which was spread all over Greater India (Indian subcontinent) at one time.
Dharma is often translated as “duty”, “religion” or “religious duty”, but has a deeper meaning. The word comes from the Sanskrit root “dhri” which means “to sustain” or “that which is integral to something” (e.g. dharma of sugar is to be sweet, fire to be hot). A person’s dharma consists of duties that sustain him according to his innate characteristics which are both spiritual and material, generating two corresponding types: Sanatan–dharma – duties performed according to one’s spiritual (constitutional) identity as atman and are thus the same for everyone. Varnashrama-dharma – duties performed according to one’s material (conditional) nature and are specific to the individual at that particular time.
According to the notion of Sanatan-dharma, the eternal and intrinsic inclination of the living entity (atman) is to perform seva (service). Sanatan-dharma, being transcendental, refers to universal and axiomatic laws that are beyond our temporary belief systems Majhab
Majhab is a division of thought or fiqah in Islam. In Islam there are actually many schools. This is because the learned ulema from among the Companions of the Prophet, tabiin and tabi ‘Al-Tabiin who has sufficient conditions and the need for ijtihad are many. However, according to the opinion of the Sunni scholars, the sect of muktabar that can be made opinion and practicing for the public is only four schools, according to the qaul who rajih. For Sunni Islam, there are 4 schools that are Syafie, Maliki, Hanafi and Hanbali. These four schools have the perfect rules, methods and guides written by them in their respective books. It is an invaluable ingredient in the treasury of Islamic law. Other schools have not had enough rules to be used as guides in the field of law as the four. Muslims in Malaysia, Singapore, Brunei, Philippines, Thailand and Indonesia mostly follow the Syafie sect. For Shi’ite Islam there are three main schools namely Jaafari, Ismaili and Zaidi.
Sanatan Dharma and Majhab have not the same meaning. As the Sanatan Dharma was designed as a way of life designed to best ensure the continuity of humanity on this earth and provide the entire population with spiritual sustenance. Dharma is functional objects. In the Rigveda, the word appears as an n-stem, dhárman-, with a range of meanings encompassing “something established or firm”. Majhab is a belief item. A Majhab is a school of thought within fiqh (Islamic jurisprudence). The major Sunni have many Tasawwufī characteristics and express belief in the Qur’an and The While Nizārī belong to the “Imami jurisprudence” or Ja’fāriyya Madhab.
Dharma is natural due to the nature of human nature or human nature and its basis is the rule of God or creation. But Majhab is unnatural or unnatural by being human. There are many different and different types of Majhab and conflicting evidence of their being manned or created. A madhhab is a school of thought within fiqh (Islamic jurisprudence). The major Sunni. Their madh’hab was established by Ibn Nusayr, and their aqidah is developed. While Nizārī belong to the “Imami jurisprudence” or Jafāriyya Madhab.
The symptoms of Dharma that Manu Maharaj has told are the same for all mankind and no civilized person can be opposed to him. Dharma is an important term in Indian religions. In Hinduism it means ‘duty’, ‘virtue’, ‘morality’, even ‘religion’ and it refers to the power which upholds the universe and society. The Manu-smriti prescribes to Hindus their dharma—i.e., that set of obligations incumbent on each as a member of one of the four social classes (varnas) and engaged in one of the four stages of life (ashramas). Majhab are many and are accepted only by those who follow the same Majhab. Therefore, they are not public and universal.
Dharma as an ethical category relating to freedom and responsibility. Dharma is a concept which was of great complexity and of paramount importance in Hindu thought prior to the modern period so to be righteous it is necessary to be virtuous. But since there are many Majhab so only the followers of that Majhab accept the same. So they are not public and universal. That is, just as morality has a continuous relationship with Dharma, in the same way, virtue has no relation with Majhab.
Dharma is an ethical form, so to be righteous it is necessary to be virtuous. But even after the completion of conduct, no human being can become a Muslim or a strongman till he brings faith or belief in the beliefs of that religion. Just as no matter how true God is a worshiper and a high-quality virtuous, he cannot become a Christian or a Muslim unless he believes in the Hazrat Jesus and the Bible or Hazrat Mohammad and the Quran Sharif.
It is Dharma that makes man a human being, or it is only by wearing Dharma, Dharma qualities and deeds, that human being attains manhood and becomes entitled to be called a human being. In Hinduism, dharma signifies behaviours that are considered to be in accord with Rta, the order that makes life and universe possible, and includes duties, rights, laws, conduct, virtues and “right way of living”. It is a key concept in Hinduism, and refers to the four proper goals or aims of a human life. The four purusarthas are Dharma (righteousness, moral values), Artha (prosperity, economic values), Kama (pleasure, love, psychological values) and Moksha (liberation, spiritual values).
Dharma means to act virtuously and righteously. That is, it means to act morally and ethically throughout one’s life. However, dharma also has a secondary aspect; since Hindus believe that they are born in debt to the Gods and other human beings, dharma calls for Hindus to repay this debt.
In other words, Dharma and manhood are synonymous. Because wearing Dharma is manhood. It has been said that deeds like eating, drinking, sleeping, producing children are the same between humans and animals. Only Dharma’s are special among humans, which makes humans human. Human beings without religion are like animals
But Majhab makes a man only panthai or Majhabi and superstitious. In other words, by believing in Majhab or Panth, a person becomes a resonant or Christian or Muslim of that Majhab and not a virtuous or a saint. A saint is a holy person. In Christianity, the word “saint” refers to any person who is “in Christ”, and in whom Christ dwells, whether in Heaven or in earth. Orthodox Christians and Catholics teach that all Christians in Heaven are saints, but some are worthy of more honor than others. Virtue is a behaviour showing high moral standards, a quality considered morally good or desirable in a person. A moral excellence, a positive trait or quality subjectively deemed to be morally excellent and thus is valued as a foundation of principle and good moral being. Personal virtues are characteristics valued as promoting collective and individual greatness.
Majhabi are members of an untouchable caste who have left Hinduism. The word Majhabi is derived from the Urdu term Majhab (Majhab) means religion or sect).
Dharma connects human beings directly with God (Mukti) and it is mandatory for them to become righteous or virtuous for the attainment of salvation and for salvation, it is more important than virtue to follow the beliefs of that religion. Mukti means the freedom that all souls desire for. In other words, freedom from sorrow and miseries. But for liberation of Majhab, it is mandatory for a person to become a pānthai or Majhabi.
Just as Jannat, this is “paradise, garden”, is the final abode of the righteous and the Islamic. Entrants will be greeted by angels with salutations of peace or As-Salamu Alaykum.will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (Hell) and Marj al-Jannat (Meadow of Paradise) Who considers Allah and Muhammad Sahib as their last Prophet, no matter how adulterous or sinful they may be will get Jannat while non-Muslims, no matter how godly or virtuous they are, they will surely burn in the fire of hell, because he has not brought his faith in Allah and Rasool, the God of Quran.
External signs have no place in Dharma because Dharma is not gender-lingam dharmakaranam means that gender (external sign) is not the cause of Dharma. We have come to such a pass that nobody wears any of the external marks of our Dharma’s, though some discipline as well as orderliness is essential in Dharma also. That is why different jatis and different ashramas have different functions and signs. According to the dharmasastras we must wear the dhoti or the sari in such and such a way or apply the mark to the forehead in a particular manner. All this is not meant for social discipline alone. There is a high purpose, that of purifying our inner life. Besides that there are six Pillars of Santam Dharma like Truthfulness, Mercy, Austerity, Cleanliness, Charity, and Spiritual Education.
However, it is mandatory for Majhabi to have external signs such as a Muslim cap and beard is mandatory for a Muslim. Besides that they have five Pillars like Profession of Faith (shahada), Prayer (salat), Alms (zakat), Fasting (sawm), Pilgrimage (hajj).
Dharma makes man a (Pursharthi) man because it teaches wisdom to attain abhudaya and Moksha only by true conduct. Purushrthas (Sanskrit: पुरुषार्थ) literally means an “object of human pursuit”. It is a key concept in Hinduism, and refers to the four proper goals or aims of a human life. The four purusārthas are Dharma (righteousness, moral values), Artha (prosperity, economic values), Kama (pleasure, love, psychological values) and Moksha (liberation, spiritual values. All four Purusarthas are important, but in cases of conflict, Dharma is considered more important than Artha or Kama in Hindu philosophy. Moksha is considered the ultimate ideal of human life. But Majhab teaches man the lesson of laziness, because only by obeying the intentions of Majhab, salvation is taught in him as no concept of inherited sin in Islam. We are born without any sin or sinful conditions. Similarly if a child is born with any abnormal conditions, it is not a punishment of any sin of parents or forefathers. Salvation from sins is achieved through developing and understanding the purpose of life as established by The Holy Quran, gaining knowledge about sinful conditions through over 600 commandments of the Holy Quran and making “righteousness” as the guiding principle of decision making.
Dharma makes man independent and self-independent by connecting people directly to God because he does not state the need for any intermediary or agent between God and man. Atman (Sanskrit) आत्मन् means inner self, spirit, or soul. In Hindu philosophy, especially in the Vedanta school of Hinduism, Atman is the first principle, the true self of an individual beyond identification with phenomena, the essence of an individual. In order to attain Moksha (liberation), a human being must acquire self-knowledge (Atma Gyan).
But Majhab makes a man dependent on others because he does not consider liberation without the recommendation of the promoter of Majhab. The World of Islam, shows that his great journey had at least two major aims: first to awaken and enlighten Muslim peoples by describing real situations in the Muslim world that extends into Eurasia, and second to elaborate a strategy for the liberation of Muslim peoples under the rule of Western great powers.
Dharma teaches to sacrifice their lives to protect the interests of others, It is one of the key concepts in Indian thought It has been variously translated as ordinance, duty, right, justice, morality, law, virtue, religion, ethics, good works, code of conduct, and so on. While Majhab gives the message of sacrificing violence to kill the lives of other humans and animals for their own benefit, since the time of Prophet Mohammad, Muslims have sacrificed animals (qurbaani) on the day to honour Ibrahim’s spirit of sacrifice.
Dharma teaches man to love all beings; Dharma means the truth about love. To be a truthful, loving friend is the thing, love lets life through. Happiness is the spring, cherishing others is the river, if you look carefully and sees clearly, and then you’ll see nothing is as it appears to be. There is literally nothing to worry about, nothing to be afraid of, to love all of yourself you have to love everyone, when you know how love works and you work with love, everything is love and everything works.
Whereas Majhab teaches man to eat the meat of animals and hatred of other Dharma’s. In Islamic law dhabīḥah (pronounced zabiha by the people from non-Arab Muslim countries such as Iran and Pakistan, ‘slaughtered animal’) is the prescribed method of ritual slaughter of all lawful halal animals. This method of slaughtering lawful animals has several conditions to be fulfilled. The name of God or “In the name of God” (Bismillah) has to be called by the butcher upon slaughter of each halal animal separately, and it should consist of a swift, deep incision with a very sharp knife on the throat, cutting the wind pipe, jugular veins and carotid arteries of both sides but leaving the spinal cord intact.
The method is used to comply with conditions stated in the Quran and in Islamic tradition. However regarding hatred of other Dharma’s by Majhab which is prevalent many Muslim scholars believe that Quranic verses such as “Let there be no compulsion in religion: Truth stands out clear from Error” (and (Quran ) show that Islam prohibits forced conversion towards people of any religion but not about hatrednes. Those who follow Tawheed with Islamic guidelines derived from the holy Quran and Sunnah (practice of Prophet Muhammad) are known as Muslims whereas people denying Islamic teachings are termed as Kuffar (non believers) because of denying Quran and Sunnah; whereas those who mix Tawheed with others (Gods) are referred as Mushrakeen. So the whole identity of a Muslim lies how he is about Tawheed. If any person considers anyone as fit for worship except one God called Allah cannot remain Muslim rather turn to be Mushrik. That’s why we see that Muslims are very rigid to adore any person or any object except Allah.
Dharma eliminates discrimination and opposition and teaches unity by focusing mankind on a centre of public ethics and ideas as a human being. In Dharma there exist some rule or law which ‘Enforces’ moral value and that it is natural to human person. The unity of humanity is one of the central teachings of the Dharma teachings state that since all humans have been created in the image of God, God does not make any distinction between people regardless of race or colour. Thus, because all humans have been created equal, promotes the unity of humanity, and that people’s vision should be world-embracing and that people should love the whole world.
But Majhab increases discrimination and opposition and eradicates unity by making their own separate batches due to their different intentions and duties. There are legalized discrimination, religious hatred, and systematic marginalization of a community in even Muslims. Malaysian Muslims – the Shias – perpetuated in the name of Islam. It demonstrates how a central government-derived fatwa (religious legal opinion) banning Shi’ism and the propagation of Shias teachings in the country since 1996 has been used to justify a range of human rights violations, not limited to the religious freedom of this minority group.
Dharma key beliefs shared among Dharma’s truth is eternal, Dharma is Truth and Reality, The Vedas are the ultimate authority, everyone should strive to achieve dharma, and Individual souls are immortal. The goal of the individual soul is Moksha. Dharma actually believes in one God, The Gods of the Dharma faith represent different forms of persons. Most Dharma has God or goddess such as Shiva, Krishna or Lakshmi to whom they pray regularly. Dharma shows the worship of God.
Whereas Majhabi differs from other Majhab by revealing the worship of promoter / guru / man etc. A madhhab is a school of thought within (Islamic jurisprudence).
The major Sunni madhhab are Hanafi, Maliki, Shafi’i and Hanbali. They emerged in the ninth and tenth centuries CE and by the twelfth century almost all jurists aligned themselves with a particular madhhab. These four schools recognize each other’s validity and they have interacted in legal debate over the centuries. Rulings of these schools are followed across the Muslim world without exclusive regional restrictions, but they each came to dominate in different parts of the world. Imam is an Islamic leadership position.
It is most commonly used as the title of a worship leader of a mosque and Muslim community among Sunni Muslims. In this context, imams may lead Islamic worship services, serve as community leaders, and provide religious guidance. In Yemen, the title was formerly given to the king of the country.
For Shi’a Muslims, the Imams are leaders of the Islamic community or ummah after the Prophet. The term is only applicable to the members of Ahl al-Bayt, the family of the Islamic Prophet Muhammad, designated as infallibles.
By properly understanding the difference between Dharma and Majhab, human beings can easily make effort to do the best welfare works, faith, truth, reality, goal, belief, prayer by accepting their thinking and hence. It is called Dharma, so it is well-being of all in its observance.
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