REL212 World View Chart: This Chart Contains All The Researc ✓ Solved

REL212 WORLD VIEW CHART This chart contains all the research you need to write the final paper

REL212 WORLD VIEW CHART This chart contains all the research you need to write the final paper for this course. If you do the research and reading on the religion(s) we study each week, and if you give yourself a good guide to the religions using this chart, you will have a good foundation for that final paper. The more information you provide for yourself with this chart, the easier it will be to write your final paper. Do not forget to provide adequate material for any in-text citations and be sure to include a reference page as well. On the left hand side of the chart are the categories and the content to be discussed. Complete and submit the following chart. Provide citations for any source(s) you used to explain or provide examples for in your research. List in APA Style full references for any in-text citations and source(s) made in the above chart. Use full sentences and correct grammar, etc..

Student Name: RELIGION(S) OF THE WEEK

Provide your response in this column. · State the name of the Religion being addressed in this chart. · Please address ONLY ONE (1) religion per chart. If there is more than one religion for the week, do two charts.

ORIGIN OF ALL THINGS

Provide your response in this column. Every religion has a cosmology/cosmogony to explain its view of the universe and the place of humans in it. Explain the cosmology/cosmogony for this week’s religion. Explain how it is manifested in the subsequent worldview that develops for that religion.

NATURE OF GOD/CREATOR

Provide your response in this column. In what way does this religion have a God or gods? How does this worship of deity/deities reflect the cosmology of the religion? If the religion has no God/gods, in what way does this absence reflect their cosmology?

VIEW OF HUMAN NATURE

Provide your response in this column. · State how this religion views human beings. What is human nature according to this religion? Why does the view of human nature matter? · If you cannot identify how this religion defines human beings, offer a suggestion as to why it doesn't.

VIEW OF GOOD & EVIL

Provide your response in this column. · State how this religion defines the concept of good and evil. · How does this definition or understanding impact the way adherents to the religion live their daily lives?

VIEW OF SALVATION

Provide your response in this column. · All religions suggest that human beings are faced with a “problem” that needs to be overcome. What is the “problem” this religion identifies? Is this problem intrinsic or extrinsic for the person? Is it individually manifested or is it a collective problem?

VIEW OF AFTERLIFE

Provide your response in this column. · What does this religion teach about “what comes next” after all is said and done? In what do adherents of this religion place their hope for any future life or existence? Describe the impact this belief or non-belief impacts the person daily life and the structures of society. With such a view of the after-life, what type of societal structures or institutions would we expect to develop in the culture?

PRACTICES AND RITUALS

Provide your response in this column. · How do members of this religion “practice” their “faith?” · What ceremonies, or rituals, do they use to help pass this religion on to the next generation? If you cannot identify how this religion is practiced, offer a suggestion as to why it doesn't have any rituals or practices.

CELEBRATIONS AND FESTIVALS

Provide your response in this column. · Identify one or two celebrations and/or festivals that members of this religion use to express their beliefs in public, or in private. Why do religions develop celebrations and/or festivals? How are these different from practices and rituals?

Topic List for Unit 8 Research Proposal Border Protection Bullying in Schools Crime Displacement Crime Prevention through Environmental Design (CPTED) Contraband in Prison Community Policing Date Rape Domestic Violence Drug Courts Drug Use Drunk Driving Education programs in correctional institutions Electronic Monitoring Failure to Appear (FTA) Family Court Gangs Gun Control House Arrest Juvenile Delinquency Mediation Courts Mentally Ill Offenders Officer Safety Police – Citizen Relations Police Officer Training Police Patrols Prison Crowding Prison Escapes Sex Offenders Shop Lifting Speeding Stolen Cars Surveillance Cameras (CCTV) Texting while Driving Use of Force Use of Tasers Abbreviated Title 4 Title Your name here School name here Full course name and number Instructor name Date of submission Remember the font should be 12 point, Times New Roman or Arial for everything, including the title page Title This is your introduction.

Your introduction should introduce readers to the main focus of your proposal . Make it interesting. Try to “draw” the reader in…… Make sure you write in 3rd person (don’t use words like I, me, us, we, you, etc.). This introduction should center on your general topic and problem statement. [At the end of a section, maybe write a summarizing paragraph that also provides a transition to the next section.] Review of Literature: [Notice that each paragraph is indented]. This section provides a brief history of the problem statement. You should summarize what others have written/studied about the topic . Don’t just list each study. But try to provide a structure of how they relate to the topic as well as to each other….. Remember to focus on the authors (for example, don’t say… in an article, blah blah but rather say Smith (2013) argued that ……..). What did the authors conclude? Or what were the facts? Don’t list the title of the work unless it is famous – readers can get this information from the reference page. Problem, Theory, Variables, and Hypothesis: This section will contain a discussion of your problem in the context of theory, variables and hypothesis. You should briefly restate your problem statement and inform the reader of the general theory or theories relating to the problem. Once the theory has been described, you are ready to introduce the specific variables, independent and dependent. [It is best to have a separate heading within this section for each aspect so that the reader can easily identify what aspect you are discussing.] Problem Statement: This component should describe the problem in simple terms. Remember that you have already discussed this in the introduction section, thus, you are just providing a simple statement so that the reader has a reminder of the general focus. Theory: This component should provide a general theory relating to the problem. Make the connection in general terms of the problem and the abstract concepts (which will later be your variables). Variables and Hypothesis: In simple terms, you need to identify what the independent variable is. Just use 1 sentence and identify the independent variable. The independent variable is ________________. If possible, it is best to include the “indicator” of how this variable will be measured. The dependent variable is structured similarly to the independent variable. In simple terms, you need to identify what the dependent variable is. Just use 1 sentence and identify the dependent variable. The dependent variable is ________________. If possible, it is best to include the “indicator” of how this variable will be measured. Hypothesis: This component is the linking of the independent variable to the dependent variable. A hypothesis expresses the “expected” relationship between the two variables in a measurable and testable manner. The key to this statement is wording it so that it can be tested. It is best to use the following structure: Subjects with ______ are more/less likely to ______ than subjects without _____. References References go on a separate page. The line spacing is called a hanging indent. The reference formats are correct including lack of capitalization in titles except for the first word, lack of quotation marks, and italics for books or journal names. Also note the author’s last name is first on the line and the list is in alphabetical order. You should have at least 5. Akers, R. (1985). Deviant behavior: A social learning approach . 3d ed. Belmont, CA: Wadsworth. Bursik, R. J, (1988). Social disorganization and theories of crime and delinquency: Problems and prospects. Criminology 26:519-51. Glueck, S. and Glueck, E (1950). Theory and fact in criminology. British Journal of Delinquency . 7:92-109. Hirschi, T. (1972). Causes of delinquency . Berkely: University of California Press. Nye, F. I. (1958). Family relationships and delinquent behavior . New York: Wiley. Shaw, C. R. and McKay, H.D. (1972). Juvenile delinquency and urban areas: A study of rates of delinquency in relation to different characteristics of local communities in American cities , rev. ed. Chicago: University of Chicago Press. Suttles, G. (1968). The social order of the slum: Ethnicity and territory . Chicago: University of Chicago Press. Wilson, J. Q. and Kelling, G. (1982). Broken windows: The police and neighborhood safety. Atlantic Monthly , March: 29-38.

Paper For Above Instructions

Introduction and approach

For the purposes of this assignment, the chart is applied to Islam as the “Religion of the Week.” This paper translates the chart’s prompts into a concise, academically grounded, research-based narrative that explains the Islamic worldview across eight thematic areas. The discussion draws on canonical sources (the Qur’an and Prophet traditions) alongside reputable synthesis by modern scholars. The goal is to present a coherent picture of Islam’s cosmology, moral framework, eschatology, and lived religious practice, while situating each element within the broader history and diversity of Islamic thought. The analysis also demonstrates how adherents’ beliefs shape daily life, social institutions, and public culture, and it identifies key scholarly sources appropriate for in-text citations and a reference list (Esposito, 2011; Armstrong, 1993; Abdel Haleem, 2004).

Origin of all things

Islam teaches that God (Allah) is the sole creator of the universe and sustainer of all that exists. Creation is an act of divine will, bringing order from nothingness and establishing a cosmos governed by divine wisdom and law. The Qur’an presents creation as intentional and purposeful, inviting human beings to reflect on the signs of God in the heavens and the earth (Qur’an 2:164; 51:20-21). A central facet of Islamic cosmology is tawhid, the absolute oneness of God, which grounds the belief that all creation serves God’s will. Human beings are born with fitra, an innate orientation toward belief in God and moral responsibility, but they are also equipped with free will to choose obedience or disobedience to divine guidance (Armstrong, 1993; Abdel Haleem, 2004). Therefore, the cosmos is not a random accident but a divinely ordered creation in which humans participate as stewards of God’s creation (Esposito, 2011).

Key sources emphasize that Islamic cosmology integrates natural order, divine sovereignty, and moral purpose. The origin narrative is complemented by later theological and philosophical developments that stress submission (Islam) to God’s will as the proper human response to creation (Peters, 1994). The integrated view is that the universe is meaningful because it is created by a purposeful God who invites human beings into a responsible, morally meaningful life (Esposito, 2011; Ruthven, 2004).

Nature of God/Creator

In Islam, God is strictly monotheistic and absolutely unique (tawhid). God is transcendent, immanent, all‑knowing, all‑powerful, merciful, and just; God’s attributes are reflected in creation and guide human conduct. Worship is directed to Allah alone, without intermediaries or partners. This emphasis on divine unity shapes a cosmology in which God’s will governs every aspect of reality, and knowing God’s attributes (names of God) is a path to ethical and spiritual formation (Esposito, 2011; Abdel Haleem, 2004).

The absence of polytheism in Islam reinforces the cosmology of order and accountability. The divine law (Shari’a) is understood as a practical expression of God’s will guiding individual and communal life. Scholarly synthesis highlights the balance between God’s transcendence and his closeness to creation, a tension that informs Muslim worship, ethics, and law (Ruthven, 2004; Lewis, 2002).

View of human nature

Islam posits that humans possess intrinsic moral agency and responsibility. The fitra — the innate disposition toward recognizing and submitting to God — means people have a built-in moral compass, but human beings also face the temptations of ego and social pressures. The purpose of life is to align one’s will with the divine will, thereby attaining moral and spiritual growth (Esposito, 2011; Abdel Haleem, 2004).

Human nature is not fixed in virtue or vice; rather, it is cultivated through knowledge of God, obedience, prayer, charity, and ethical conduct. This view matters because it underpins accountability on the Day of Judgment and explains the emphasis on personal responsibility, community ethics, and social justice in Islamic thought (Armstrong, 1993; Ruthven, 2004).

View of good and evil

Good and evil in Islam are defined by divine guidance revealed in the Qur’an and illustrated in the Sunna (the practices of the Prophet). Moral law covers intention (niyya), justice, compassion, and social responsibility. Humans are encouraged to pursue good deeds, restrain from wrongdoing, and seek forgiveness when errors occur (Abdel Haleem, 2004; Esposito, 2011).

Daily life—commerce, family life, governance, and personal conduct—should reflect this moral order. Shari’a provides a framework for distinguishing permissible from impermissible actions, and it emphasizes fairness, honesty, and care for the vulnerable (Kamali, 2008; Lewis, 2002).

View of salvation

Salvation in Islam centers on submission to God (Islam) and living a righteous life in accordance with God’s guidance. While belief in God, the prophets, and the afterlife are essential, deeds — including charity, prayer, fasting, ethical behavior, and social justice — play a central role in attaining closeness to God. The balance of divine mercy and human responsibility is a recurring theme (Esposito, 2011; Armstrong, 1993).

Salvation is not achieved by predetermined fate alone; it is realized through ongoing obedience, repentance, and perseverance in faith. The belief in judgment and accountability underscores personal and communal ethics in this life (Peters, 1994; Abdel Haleem, 2004).

View of afterlife

Islamic eschatology centers on the reality of life after death, with resurrection, final judgment, and eternal destinies for individuals. Believers hope for paradise (Jannah) and avoid hell (Jahannam) through faith and righteous deeds, though God’s mercy is decisive in ultimate judgment (Esposito, 2011; Armstrong, 1993).

These beliefs shape daily life by reinforcing accountability, encouraging charitable acts, and motivating social justice efforts. Societal institutions—education, charity networks, and governance—often reflect the aim of cultivating virtue and preparing for the hereafter (Ruthven, 2004; Abdel Haleem, 2004).

Practices and rituals

The core practices of Islam are encapsulated in the Five Pillars: testimony (shahada), ritual prayer (salat), almsgiving (zakat), fasting during Ramadan (sawm), and pilgrimage to Mecca (hajj). These acts structure daily life, cultivate community, and express devotion to God. Additional practices include ritual purity, dietary laws, and various forms of worship, remembrance of God (dhikr), and ethical conduct (Esposito, 2011; Abdel Haleem, 2004).

Rituals and communal worship shape identity, teach discipline, and transmit tradition across generations. The legal and ethical dimensions of Islam guide personal behavior and public life, influencing areas from family law to governance, education, and social welfare (Kamali, 2008; Lewis, 2002).

Celebrations and festivals

The Islamic calendar features major festivals such as Eid al-Fitr (marking the end of Ramadan) and Eid al-Adha (the Festival of Sacrifice), along with religious commemorations like Ramadan’s nightly prayers (taraqat) and the annual Hajj pilgrimage season. These celebrations express communal gratitude, reinforce social bonds, and underscore shared faith. Festivals differ from daily practices in that they mark specific moments of spiritual significance rather than ongoing, daily obligations (Ruthven, 2004; Armstrong, 1993).

Festivals contribute to public religious identity, charitable giving, and cultural expressions within diverse Muslim communities around the world (Esposito, 2011; Abdel Haleem, 2004).

References

  • Armstrong, Karen. (1993). A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam. New York, NY: Random House.
  • Esposito, John L. (2011). Islam: The Straight Path. New York, NY: Oxford University Press.
  • Ruthven, Malise. (2004). Islam: A Very Short Introduction. Oxford, UK: Oxford University Press.
  • Abdel Haleem, M.A.S. (2004). The Qur'an: A New Translation. Oxford: Oxford University Press.
  • Peters, F. E. (1994). The Prophet and the Age of the Caliphs. New York, NY: Free Press.
  • Crone, Patricia. (1987). Meccan Trade and the Rise of Islam. Cambridge: Cambridge University Press.
  • Kamali, Mohammad Hashim. (2008). Shari'ah: A Guide. Oxford: Oneworld Publications.
  • Lewis, Bernard. (2002). What Went Wrong? Western Impact on Islam. Cambridge, MA: Belknap Press.
  • Nasr, Seyyed Hossein. (2003). The Heart of Islam: Enduring Values for Muslims. New York, NY: HarperSanFrancisco.
  • Britannica, Editors of. (n.d.). Islam. Encyclopaedia Britannica Online. Retrieved from https://www.britannica.com/topic/Islam

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