People of the Book - Research Paper Example

? People of Books People of Books The Quran approaches the of Christianity and Judaism with a mixture of measured concern and a determined appeal for the two groups to change their ways and methods of faith to conform with the Islamic world view. Towards this objective, the Quran points out general and specific elements in the Christian faith, which it considers as inconsistent with historical facts about the faith. The Quran wishes to implore the Christians and the Jews to observe reality from a perspective that is consistent with the Islamic faith and the traditions of Abraham. The Quran view on the question of salvation is, to a significant determined by the question of difference in terms of practice. There seems to be some deep brotherly concern as the Quran engages the Christians in a reflective argument about some practices, which are inconsistent with its own beliefs. For instance, the Quran embraces the practice of religion as carried out by Abraham and suggests for the Christians to engage in the same “They say: "Become Jews or Christians if ye would be guided (To salvation)." Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with Allah,” (Quran 2:135)1. A clearer view of the Quran perception on Christianity and Judaism could be understood from the perspective of the Quran on biblical figures. In the perspective of the Quran, Jesus was just among the great prophets sent by God to the world and should be treated as such without necessarily elevating him to the level of a deity. This position appears to challenge the position adopted by Christians on the position of Christ. Further, the Quran reserves special recognition for religious figures who feature prominently in the old testament such as Abraham and Isaac. This appears to affirm some close kinship between the Christians and the Muslims. “Say ye: "We believe in Allah, and the revelation given to us, and to Abraham, Ismail, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam),” (Quran 2:136)2. The Quran holds the view that Christianity and Judaism are religions for people would do well to revise their beliefs in ways that embrace conformity with the Islamic faith. It holds that Christians and Jews should make amends for their wrongs in order to reestablish themselves in the true worship of God. There seems to be a deep yearning in the Quran to reestablish connections with the Christians and Jews if they change certain aspects of their lives. “So if they believe as ye believe, they are indeed on the right path; but if they turn back, it is they who are in schism; but Allah will suffice thee as against them, and He is the All-Hearing, the All-Knowing,” (Quran, 2:137)3. The Quran expresses concern to particular religious practices conducted by the Christians. It suggests change from such practices and stipulates the correct manner in which they should be conducted. For instance, the Quran argues against the Christian practice of baptism with the view that only God can baptize, “(Our religion is) the Baptism of Allah: And who can baptize better than Allah? And it is He Whom we worship,” (Quran 2:138)4. Despite the heavy criticism that the Quran reserves for the Christians, there is an acknowledgement of the kinship between the religions. The underlying message is that the Christians have just lost their way leaving the Muslims to worship the God they share, “Say: Will ye dispute with us about Allah, seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that We are sincere (in our faith) in Him?,) (Quran 2: 139)5. In order to create impact for change the Quran offers Christianity and Jews various examples of personalities in the old testament famed for great deeds but who never practiced the kind of religious practices that is generally common in the Christian doctrine. By paying glowing tribute to these personalities, the central message is that Christians should endeavor to emulate the character of their progenitors. “Or do ye say that Abraham, Ismail Isaac, Jacob and the Tribes were Jews or Christians? Say: Do ye know better than Allah? Ah! who is more unjust than those who conceal the testimony they have from Allah? but Allah is not unmindful of what ye do!,” (Quran 2:140)6. There is a sense of consistency in the Quran in imploring the Christians to turn away from their practices and join the Muslims in worshiping Allah. Although the Quran acknowledges the kinship that exists between them, there is a tone of impatient in the manner in which the message of change is put towards the Christians. This sense of urgency underlines the Quran’s view that the Christians may incur the wrath of God unless they changed and joined the Muslims. “Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will),” (Quran, 3: 64)7. This message is consistent with another one that assigns the quality of truth to the Muslim faith as a way of isolating it and elevating it to the proper level. “Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things,” (Quran 2: 256)8. The matter of the scriptures engages the attention of the Quran arguing in favour of the sanctity of the scriptures and the need to uphold it in proper dimension. Within this argument, there is a hint of connection between the Christian faith and the Islamic faith in terms of common historical heritage. The Quran argues for the protection of the scriptures as a duty towards Allah. The Quran asserts the common heritage between the Muslims and Christians and suggests the need to uphold this kinship through reverence and worship. “To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute”, (Quran 5: 48)9. The same message is articulated in a separate verse for purposes of emphasis. “That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case (Quran 2: 141)10. There is a sense in which the Quran advocates for some kind of effort to attract Christians into Islam. Quite directly, the Quran suggests that the Christian faith and the Jewish faith have certain weaknesses that have to be changed for them to attain the requisite levels of spiritual harmony. The Quran provides strong hints that Muslims should endeavor by all means possible to articulate their holiness and make all possible efforts to win over converts from the Christian and Jewish sides. “And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, "We believe in the revelation which has come down to us and in that which came down to you; Our Allah and your Allah is one; and it is to Him we bow (in Islam)," (Quran 29: 46)11. Attar portrays Jesus as some kind of a hero whose holiness is not in dispute. This recognition reduces the gap of difference between the Muslims and the Christians in a way that seeks to smoothen the inter-religious differences; “Since love has spoken in your soul, reject/The Self, that whirlpool where our lives are wrecked/Jesus rode his donkey, ride on it,” (Attar, 1,2,3)12. This particular Islamic poem portrays a particularly different story from the same old one. It also captures the equivocal nature of the Quran as it applies to the question of Christianity. The scant recognition that Christianity and Judaism gives the Islamic religion appears to be one of the most central issues that engages the views of the Quran towards the two. It therefore becomes important to consider the facts offered in light of some element of mutual concern that affects them. This fact comes out clearly when the Quran asks Muslims to dissociate themselves from Christians and Jews who are labeled as non-believers, “O you who believe! Take not the Jews and the Christians for your friends and protectors: they are but friends and protectors to each other. And he among you that turns to them for friendship is of them,” (Quran, 5:51)13. In a significant sense, this quote sums up the central Quran view on Christians and Judaism. Ultimately, the Quran is not entirely skeptical of the Christians and the Jews. It highlights the various points of connections in heritage even as it points out areas of differences. The issues captured within this broad religious aspect include the appreciation of reality in terms prescribed within the contours of religion. Religious practice, according to all the three religions is a duty to God. An important characteristic pointed out in the Quran is the high level of similarity between their respective Gods. Essentially, all the three religions seem to be worshiping the same God even as they attach different approaches Bibliography Attar, Farid. The Conference of the Birds. http://www.goodreads.com/work/quotes/218427-the-conference-of-the-birds. The Holy Quran Read More