Koran Issues in Contemporary Middle Eastern History - Essay Example

Koran Issues in Contemporary Middle Eastern History The relationship between Islam, Judaism, and Christianity Islam does not consider itself a separate religion as such. It is in fact a complete way of life that has been continually taught to mankind from prophet Adam (A.S.) through numerous prophets to final perfection under prophet Muhammad (S.A.W.S.) (5:4). The prophets recognized in Judaism and Christianity are also recognised in Islam as well as their scriptures. “The same religion has He (Allah) established for you as that which He enjoined on Núh which we have sent by inspiration to you and which we enjoined upon Ibrahim, Musa and Isa, namely that you should remain steadfast in religion and make no division therein.” (42:13) The followers of Judaism and Christianity viz. Jews and Christians are referred to in Islam as the ‘people of the book’ because they too were sent messengers with scriptures. Differences between the three lie mainly in which prophets are recognized or not, the accepted books, interpretations of faith and teachings and so on. The Jews and Arabs historically are cousins set apart by the brothers Ishac (Isac) (A.S.) and Ismail (Ishmail) (A.S.) respectively, both descendents of prophet Ibrahim (A.S.). Between Christianity and Islam the notable differences come down to the belief in the oneness of Allah versus the doctrine of trinity; that Jesus was a prophet like other prophets (Islamic view) or the son of God (orthodox Christian view), and so on. So, there is a very close relationship between Islam, Judaism and Christianity and a great scope for mutual understanding and learning. Christians especially are potentially closer to the Muslims “because amongst these are men devoted to learning and men who have renounced the world and they are not arrogant”. (5:85) The justification of a “holy war” (jihad) The true concept of jihad in Islam is a comprehensive and constant ‘struggle’, ‘effort’ or ‘striving’ on an individual level and against one’s ego (nafs). Its justification or purpose is purification of the soul In a limited sense and as popularly perceived in the West, it also means a collective ‘holy war’ against others especially infidels. It is therefore a collective obligation (fard al-kifayah) under certain circumstances. It should also be pointed out that jihad in this manner has certain conditions that must be met, also that the drive to engage in warfare is overridden by some conditions too. For example, in Surah Tauba (9:5-6) it appears that muslims are being enjoined to fight but this must cease if for instance, those who are being fought convert to Islam, observe prayer, or seek asylum and pay the jizyah tax. The important preconditions include sincere faith, no selfish or worldly motives, summoning the unbelievers to belief beforehand and having a reasonable prospect of success should war become necessary. When conducted justifiably and properly with authority, it is an esteemed action in the eyes of God. “Those who believe and suffer exile and strive with might and main, in Allah’s cause, with their goods and their persons have the highest rank in the sight of Allah; they are the people who will achieve salvation.” (9:20) The next two ayats mention the heavenly rewards. There are also specific guidelines as to what is acceptable or not during and following a holy war. For example, it is normally forbidden to kill children or women, animals etc. or harm the environment. Contrary to the myth that Islam was spread by the sword, the purpose of jihad was defensive in the early years of Islamic history and not to expand the empire. The justification is linked to survival when Islam under prophet Muhammad (S.A.W.S.) was establishing itself at Medinah. The justification of jihad in general as a holy war is to fight against injustices and oppression. “To those who have been attacked permission is given (to fight) because they have been wronged, and indeed Allah is most powerful for their aid.” (22:39) Charity and help for the needy The act of giving in charity is highly esteemed and rewarding too. It is regarded as giving “a beautiful loan” (2:245) and is a means of attaining righteousness (3:92). We are told that “…it is righteousness to give your wealth out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask… and practice regular charity…” (2:177). Formal and obligatory charity in Islam is given through in the form of zakah. This is the second pillar of Islam and therefore a basic obligation on Muslims and an important part of the Islamic economic system. Its purpose is a redistribution of some wealth from the rich to the poor; to ameliorate the condition of the poor, and prevent the accumulation of wealth in a few hands. The actual word means a cleansing of wealth. This means that zakah is considered to be a purifying action. It is also blessed because “…that which you give in charity seeking Allah’s countenance, these get an increase manifold.” (30:39) Zakah is not strictly a favour of the rich towards the poor because it is a religious duty of the person who pays zakah to give a small (2.5% annually) share of his wealth to someone entitled to receive it, who therefore has a right to the money. If a person is liable to pay zakah but withholds payment, severe warnings are mentioned in the Holy Quran such as in Surah Humazah (104:1-9). Besides zakah, muslims can give voluntary charity as they wish and this is called sadaqah. It is recommended to spend in charity “…whatever you spend that is good, is for parents and kindred and orphans and those in want and for wayfarers…” (2:215). As for how much voluntary charity to give, this is discretional though advised to be moderate; “whatever is beyond your needs” (2:219). Giving charity in secret is considered to be better than giving openly (2:271). Persons who are needy and have the right to receive charitable help are termed as the sa-il (51:19), mahrum (70:25), zil-qurba (17:26) and miskin (30:38). Instead of giving money, the Holy Quran also advises to feed the needy (4:8). Justice and its administration Islam places great emphasis on the administration of justice (adl) in all spheres of life and without any discrimination. Allah has set up a balance (mizan) of justice so that we may not transgress it (55:7-8). And, He “Allah commands justice, the doing of good and liberality to kith and kin, and He forbids all shameful deeds, abomination and wickedness…” (16:90). In an earlier surah, we are advised that “… if ye judge between mankind, that ye judge justly… (4:58) The consequence is pointed out in the following verse from Surah Baqarah: “Do not deal unjustly and you shall not be dealt with unjustly” (2:279). Being just is considered a virtue that is close to the virtue of piety (taqwa) (5:9) and Allah loves those who are just (60:8). In particular, justice by way of dealing fairly with others (qist) is stressed in many places in the Holy Quran. For example, we are told to “establish weight with justice and not fall short in the balance” (55:9). Surah Húd relates the story of the people of Madyan who were prosperous but their shortcoming was not dealing justly, for which the prophet Shuayb (A.S.) advised them not to give short measure or weight and warned them of doom: “O my people! Give full measure and full weight in justice, and do not withhold from the people the things that are their due...” (11:85). The same ayah mentions evil that leads to corruption on Earth. This shows the serious extent to which failing to give due measure is taken. The basis for establishing justice is clearly defined in the surah of The Women: “O you who believe. Be staunch in justice as witnesses for Allah, even if it’s against yourselves your parents, your kindred, or whether it be the case of a rich person or a poor person, for Allah is nearer to both. So follow not your passions in case you lapse; distort justice or decline to do justice. Indeed Allah is well acquainted with what you do.” (4:135) This shows that justice is to be administered without considering any form of distinction, being discriminatory or personal prejudice. By making this clear, the Islamic concept of justice is seen to be universal, unconditional and binding on everyone in all situations and under all circumstances. “Be steadfast witnesses for Allah in fair dealing and do not let the hatred of others make you deal unjustly...” (5:8) The Islamic society is therefore a very just society. Its political, economic and legal systems at least in theory seek to provide an administration whose whole structure is centered on ensuring justice. Special mention is made of those “who direct others with truth and dispense justice” (7:181) All other individuals of society too are guided by the philosophy of justice, fair dealing and equity in all their actions. For instance, the Holy Quran teaches us to be just in weights and measures during trade as mentioned above, in treating orphans (4:3) and in relating to our wives (4:129). Principles of faith The Islamic faith (iman) is summed up in the shahadah, as “There is no god except Allah Muhammad is the messenger of Allah. (La ilaha ill Allahu Muhammad ar-Rasulallah) (47:19, 48:29). The detailed articles of faith are given in the Hadith rather than the Quran. However, these are based on the following two ayats of the Holy Quran: “The Messenger believes in what has been revealed to him from his Lord, as do the men of faith. Each one of them believes in Allah, His angles, His books, and His messengers...” (2:285) and “O you who believe! Believe in Allah and His messenger, and the scripture which He has sent to His messenger and the scripture which He sent to those before…” (4:136). In addition to the above, the iman al-mufassal, which constitutes a formal declaration of belief in the six articles of faith include belief in the day of judgement, that all good and bad is determined by Allah, and in life after death. The iman al-mujammal defines faith simply as believing in Allah with all His names and attributes, accepting His commandments, and declaring this with the tongue and confirming it with the heart. Treatment of Abraham, Moses, and Jesus Prophets Ibrahim (Abraham), Musa (Moses) and Isa (Jesus Christ) are given special mention in the Holy Quran, All three are considered as not just prophets but messengers of Allah to whom revelations were given. Prophet Musa (A.S.) is considered in a somewhat similar way as described in the Old Testament of the Holy Bible with few differences. The other two, especially prophet Isa (A.S.) are viewed somewhat differently. Prophet Ibrahim (A.S.) is designated as a Friend of Allah (khalilullah) (4:125). He was tried by Allah and was successful (37:102-106). Islam confers upon him the status of a leader for mankind (2:124). The Holy Quran mentions Ibrahim (A.S.) being granted the site of the sacred house at Makkah (Mecca). Together with his eldest son Ismail (A.S.) they established the foundation of the Ka’ba. The time spent during these years fills the gap in information on the prophet’s life in the Holy Bible. Islam’s treatment of the prophet differs from Judaism in relating that it was Ismail (A.S.) rather than Ishaq (A.S.) who prophet Ibrahim (A.S.) was about to sacrifice (37:102-109). The Holy Quran also mentions prophet Ibrahim (A.S.) being thrown into a blazing fire but esacaping unharmed (21:68-70) and points out his breaking of idols (21:57-67). Muslims believe in the immaculate conception of Prophet Isa (3:45-47). He therefore holds a distinctive status in the long line of prophets and is regarded in Islam as the “Word of God” (kalimatu Allah) (4:171) and “Spirit from God” (rahun mina Llah) () In the Holy Quran, he is usually referred to as Jesus son of Mary (Isa ibn Maryam) and accepted as the messiah (masih). The Holy Quran acknowledges that he performed miracles such as raising the dead and his scripture (the New Testament of the Holy Bible is called the Injil in Arabic. Significantly, the treatment of Isa (A.S.) in the Islamic faith differs from orthodox Christianity in that he is regarded as a prophet sent to the children of Israel (bani israil) rather than literally a ‘son of God’ and that the supposed crucifixion did not involve the prophet, rather he was taken up into heaven to return at the end of times. “They neither killed him nor crucified him, but so it was made to appear to them. And those who differ therein are full of doubts with no knowledge but conjecture…” (4:157). The Holy Quran also mentions several miracles performed by Prophet Isa (A.S.) as a baby and child, details of which are not to be found in the Holy Bible. Conclusions The Holy Quran is considered by Muslims to be a culmination of all previous teachings of Islam throughout the ages. The holy scriptures of Judaism and Christianity are accepted as originally having been revelations from Allah except that have been adulterated over time. Only the Holy Quran exists as revealed and in the original language in which it was revealed. There is much similar content and as mentioned at the outset a great scope for mutual understanding and learning between the three religions. An examination of the differences and understanding them and the higher truths requires an in-depth knowledge of theology and above all a personal experience of God and reality. As an illustration of the differences in perspectives or approaches between the three religions we could mention how each would typically respond to an act of aggression or violence. The Jew would argue ‘an eye for an eye; a tooth for a tooth’, the Christian would prefer to ‘turn the other cheek. A Muslim on the other hand having been accustomed to both will have the discretion of either responding likewise if he really feels aggrieved but know that the passive option is better and why. Reference The Koran, New York:  Penguin Classics. ISBN 0-14-0449205 (translated by N.J. Dawood, 2004) Read More