What is the difference between islam muslim and arab

Most families in the Middle East consist of one husband and one wife, their children, and perhaps one or more of the husband's or wife's parents. While there are individuals in the Middle East who have certainly become very wealthy because of oil, the majority of people in the region are either poor or middle class.

Acts of terrorism are carried out by only a few. While there is some ambivalence among Muslims about attacks carried out by Palestinian extremists against Israelis -- since many Muslims consider this a legitimate national struggle against a much stronger enemy -- there is wide condemnation of attacks against civilians.

Perception: Muslims hate all non-believers, and our cultural differences are insurmountable. Muslim societies through history have tended to be more tolerant of religious minorities -- especially Jews and Christians -- than the West has.

The Middle East has a long history of trade, communication, and cultural exchange with Europe and the United States, as well as other cultures around the world. Some groups in the Middle East today disagree with U. While it's true that there are those in the Middle East who mistrust extremes of Western cultural influence and want to protect local cultural norms and practices, many Muslims want to adopt or adapt other aspects of Western culture and technology.

While some Muslims have a very strict interpretation of how one should live as a Muslim, there is enormous diversity in the Islamic world -- just as there is in predominantly Christian and Jewish societies -- in how religion is practiced daily and how religious law should be applied.

Most Muslims condemn violence as heartily as any non-Muslim and resent being presumed violent on the basis of a shared religion or the rhetoric of a particular group. News stories about "Islamic terrorism" often imply that Islam upholds the idea of jihad as a holy war fought against nonbelievers. For most Muslims, the most important meaning of "jihad" is intensely personal; it is the internal struggle to be a moral person.

The Quran permits war to defend and expand the Islamic community, but it sets strict limits: No one should be forced to convert; and in battle, the lives and livelihood of noncombatants must be protected. Perception: Muslims are all foreigners who cannot adapt to Western societies. Muslims live normal lives in societies throughout the world -- shopping, cooking, telling jokes, going to work, raising families.

They also have a long history in America. For example, a large proportion of the African slaves brought to America in the 18th and 19th centuries were Muslim. Arab immigrants came to this country in waves starting in the late 19th century; most were Christian, but many were Muslim. While it is difficult to get an accurate count, it is estimated that there are about six million Muslims in the United States. Among this six million are Muslims who were born and raised here, including African American Muslims, and others who migrated here from cultures around the globe.

Islam is the fastest growing religion in the United States. Perception: Muslims live in medieval times, unable to adapt to the current world. Muslims live in the modern world. Even the most conservative Islamists are trying to work out how to live as good Muslims in the present, not how to turn back the clock.

Since before the Crusades , European visitors to the Middle East have often exaggerated the differences between themselves and local Middle Eastern communities, concentrating on the "exotic" rather than the similarities. The concept of "Orient" that was invented by Europeans was based on these fanciful perceptions rather than on facts. The insistence on creating and upholding negative stereotypes worked to justify wars, colonial expansion, and the exploitation of native peoples and resources.

The majority of Jordanians speak Arabic. Levantine Arabic is distinctive from other Arabic languages. India and Pakistan and the rest of the Muslim world embraces Islam more than the Arabs do.

People from Pakistan do not speak Arabic. A Muslim is a follower of Islam. A Muslim is not an Islamic man. A Muslim is a person who belongs to the Islamic religion. Algeria was primarily called Numidia.

The country was inhabited by Imazigh. They were not Arabs. Originally, Numidia was polytheist with pacific people. Same thing with Morocco. In Egypt, the armies of Muhammad invaded and conquered the beautiful egyptian country killing thousands of peaceful people. Today, in Algeria, lots of Imazigh do not speak Arabic by choice. Arabs killed Amazigh by the thousand.

It isnt. Many islamic states or muslim majority countries are non-arab. Pakistan, Afghanistan and Iran, for instance, isnt arab, but they are islamic. Iran, for instance, is a persian country, howewer there are arab minorities- the ahwazi-arabs- living in Iran. No my friend. Arab is a race just like Europeans and Africans. Some Arabs can be Atheists. Some Arabs believe in God, such as Christians.

Some Arabs are Druze. Arabs are members of a Semitic people, originally from the Arabian peninsula and neighboring territories, inhabiting much of the Middle East and North Africa — relating to Arabia and the people of Arabia. Arabs refers to those who speak Arabic. Masrur Aalam considered ethical quality in light of the fact that the consequences of information and the presentation of bliss, and thought about no significance, regard and flawlessness for a researcher who had no ethical quality.

His dream is to be an Islamic scholar in the future and to spread the sweetness of Islam among the people. Akshay G Paraskar. Gyanendra Shravan. Gaargi Tomar. Abinaya Suresh. Maharshi Ghosh. Sai Prabhas Mallidi. Thank you for completing the registration process successfully. You can now write on any topic of your interest and reach out to millions of TOI readers, as long as your article meets our blog publishing guidelines. Asian Islam has always been deeply mystical.

Sufism is actually a congeries of traditions. Most variants are quite orthodox in their profession of the faith, not deviating too much from the letter of religious law. In South Asia, some of these blended Hindu concepts of divinity with Islamic concepts of sainthood. To this day in India, some of the shrines of great Sufi saints are also visited by Hindus and Sikhs, although this practice is in decline. In the 14th century, when mass conversion to Islam began, Hinduism and Buddhism were the religions of state in much of island Southeast Asia.

Unlike India, however, where most Hindus did not convert, the Hindu-Buddhist tradition in Southeast Asia suffered a near-total collapse. In Indonesia and Malaysia today, the only surviving indigenous Hindus are those on Bali and in a small corner of neighboring Java. But folk Sufism in Indonesia and Malaysia contained a number of sects that were vigorously syncretic. Their syncretism drew on indigenous tradition of ancestral veneration and pantheistic naturalism. A second commonality to popular Islam in both South and Southeast Asia is that, beginning in the early 19th century, both regions saw the rise of new and powerful movements of Islamic reform, most of which sought to abolish heterodox traditions and bring the profession of the faith into conformity with an Islam closer in spirit to that practiced in Arabia.

The reform movements benefited from, and to some degree were a response to, the intrusion of Western colonialism into Muslim lands. But they also reflected the diffusion of new methods of learning and schooling across the Asian Muslim world. Most of these new methods were in turn modeled on new patterns of printing and education that had been pioneered in Egypt and Saudi Arabia.

It is hard to exaggerate the impact of these reform movements on Asian Islam over the past two centuries, especially since these nations achieved independence in the s and s. They have pulled popular Islam in Asia into far greater conformity with the style and standards professed in the Middle East. Where it comes to the status of women, however, Southeast Asia still differs from South Asia. Southeast Asians are heirs to a tradition of kinship and gender that accorded women a significantly higher social standing than even their sisters in premodern Europe.

In Southeast Asia, Muslim women were not subject to home confinement after coming of age. On the contrary, they worked in agriculture, operated most of the stalls found in local markets, and moved about quite freely in villages and the countryside.

In farm families, girls were often given a share of the inheritance equal to that of their brothers, an arrangement that is contrary to Islamic family law which specifies that brothers should receive shares twice that of their sisters. In modern times, Southeast Asian women have not achieved full equality with men.

But girls today participate in education at a rate comparable to that of boys. And although there is a gendered pattern to the professions, the idea that women might want to work outside the home after marriage does not provoke the controversy that it does in some parts of the Muslim world. The gender difference between Muslim Southeast Asia, on one hand, and South Asia and the Middle East, on the other, relates to an even more complex aspect of local culture. Arab society in the Middle East preserved a clan and tribal organization that, along with the sectarian divisions of Sunnism and Shiism, has played a pivotal role in political alliances and violence.

South Asian society—but not Southeast Asian—is only somewhat less fissiparous, and its profusion of clan, lineage, and sub-ethnic groups is no less complex. One of the effects of all these allegiances is that politics and public life in South Asia tend to have a clannish and often vengeance-prone quality. Southeast Asia is not entirely lacking in acts of honor and vengeance.

Similarly, in Southeast Asia there are almost no tribal or clan associations. Southeast Asian Muslims tend to be more individualistic and familistic than tribalistic, which is one reason they have found it easy to accept modern notions of citizenship and human rights.