Posted: April 8th, 2015

Response Paper: Islam

Response Paper: Islam

Order Description

Textbook for this class is Understanding the Times by David Noebel I will respond as a Christian to Islam Response Paper #2: The second response paper is on the subject Islam. This can include all ten disciplines (that might be rather difficult to do in five pages) or choose a few disciplines to your liking. The choice is yours as long as you give a comprehensive paper on the Islam. What is said above about the first response paper applies to this second paper. The 10 Disciplines referred to are 1)History, 2) Psychology, 3)Philosophy, 4) Sociology, 5) Law, 6) Politics, 7)Ethics, 8) Theology, 9)Biology, and 10) Economics Notes for both response papers: 1. Summarize what the author(s) has said. 2. If you agree with his statements, say where you agree and why. Give additional support, if possible, to the author’s stand or conclusions. 3. If you disagree with his statements, say where you disagree. Express why you disagree and give proof, if possible, why the author is wrong or weak in his arguments. 4. Express in your own words the implications of the truths the author presents. a. In regards to culture: family, public education, business, and etc. b. In regards to religion and/or the church c. In regards to individual responsibility d. In regards to politics and policies 5. Summarize briefly what you have said

The essential Muslim profession of fatth   1-2.1 Introduction   There are several sources for the study of Islam. Of foremost importance is the Qur’an  itself The Qur’an, (from the verb qara’a “to read” or “to recite”), is the holy book of Islam.  Muslims believe that the Qur’an is the literal word of God (Arabic Allah) and the culmination  of God’s revelation to mankind as revealed to Muhammad, the final prophet of humanity,  over a period of twenty-three years through the angel Jibril. In this text we use primarily the  translation of A. Yusuf Ali.’ While it is an older translation (sounding much like the King  James Version of the Bible), it is well respected and widely known.   Ranking second to the Qur’an are the Hadith. The Hadith record the teachings, rulings,  and actions of Muhammad as recounted by his early associates. Muslims believe that the  Hadith are inspired by God, and thus are to be obeyed. Unlike the Qur’an, the Hadith enjoy a  diversity of sources and divergence of readings. It is not uncommon to find a variety of forms  of particular sayings or recollections of Muhammad’s actions. Different Muslim factions  have different collections or highlight different actions or sayings recorded in the Hadith.     ‘ Abdullah Yusuf Ali, The Holy Qiir ‘an: Text, Translation, and Commentary (Washington, DC: The American  International Printing Company, 1946). In some quotations from All’s translation, we have taken the liberty of  smoothing out the text, removing unnecessary punctuation and poetic capitalization of letters.   Understanding   The Times      Theology     In addition to the Qur’an and the  Hadith, we also turn to the works of  noted scholars of Islam, whether  Muslim or non-Muslim, as well as  works popularly promoted by  Islamic organizations. Throughout  our presentation of Islam, we strive  to be fair to the central features of  the worldview, as well as to the  diversity found among Muslims.   L2.2 Central Beliefs      Islamic Holy     ir’an is the  word of God (Arabic Allah) and the  culmination of God’s revelation to nnankind as  revealed to Muhannmad (the final prophet of  humanity) over a period of twenty-three years  through the angel Jibril     Hadith:     traditions of the teachings, rulings,  hs of Muhammad and his early and  chief companions. From these traditions are  derived the Sunna, which are the actions of  Muhammad that are viewed as exemplary     There are several central beliefs  of Islam. First, Muslims believe in  Unitarian theism. They reject the  Christian doctrine of the Trinity and deny the deity of Jesus Christ. The one unforgivable sin  is shirk, associating partners with God (i.e., polytheism). God is viewed as sovereign over  humans and history, which has led to a discussion of the relationship between God’s   sovereignty and human responsibility that  parallels the same discussion among Christians.   Muslims also affirm the existence of angels   and jinn, the latter being mischievous spirits   made from fire. The angels exist in a hierarchy,   with Gabriel at the top. Some believe that two angels attend each person, one recording good   deeds and the other recording bad deeds.   The Qur’an teaches that God has sent     one pe     elief in one  b trinity)     every nation  final prophet     under heaven,  is Muhammad.     Jimr.     tiievous spirits made from fire     prophets to   though the   Also, while God gave special books to Moses, David, Jesus, and Muhammad, only the one   given to Muhammad, the Qur’an, has been preserved without error, and is thus the ultimate   authoritative scripture.   Capping off the central beliefs of Islam is the Day of Judgment, a day when every human  being will face a weighing of deeds, both good and evil. Only if the weight of one’s good deeds surpasses that of one’s bad deeds can each person hope to enter into Paradise rather  than descending into Hell.   1-Z3 Practice     Building upon the central beliefs of Islam (meaning “submission”), a devout Muslim  (“one who submits”) is expected to practice the following five (or six) “pillars” of their  religion:     1.     2.     The first pillar orislam is the confession of faith: There is no God but Allah  and Muhammad is his prophet. If a person pronounces this confession with  sincerity of mind and heart, then he or she is a Muslim.  The second pillar is prayer. Muslims are expected to engage in prayer five  times a day, facing Mecca. On Friday, Muslim men (and, in some cases,  women) are expected to meet at a mosque to engage in noon prayer.     Understanding     The Times     Islam   3. The third pillar is fasting during Ramadan. This involves refraining from  food, smoking, and sexual relations during daylight hours, though these may  be enjoyed after sundown.   4. The fourth pillar is almsgiving. Muslims are expected to give 2.5 percent of  their annual capital to the poor, either directly or through Muslim charitable  organizations.   5. The fifth pillar is pilgrimage. All Muslims are expected to make a pilgrimage  to Mecca at least once in their lifetime, if their finances and health permit.   6. Some would add a sixth pillar, that oi jihad, which has two facets. First, it is  the battle against temptation and sin for the sake of self-control. Second, it is  the battle against any and all who oppose Islam.^   LZ4 Reivelation   Christians and Muslims believe that God exists, that He has revealed His will through  prophets, and that all humans are accountable to Him. But the similarities largely cease here,  for while Muslims affirm that God has revealed His will through prophets and enclosed that  revelation in scripture, they deny that the Bible is a trustworthy source of that revelation, and  instead affirm other sources of revelation.   Muslims believe that God graciously sent messengers to every nation to teach them  submission to God and to warn them against false religious teachings and practices (Qur’an  16:36; 35:24). Moses and Jesus are considered prophets of Islam, as well as Ishmael, Isaac,  and Jacob (3:67; 61:6; 2:136). Muslims are expected to honor these prophets and their  respective books (4:136). The religions that predated Muhammad are understood as having  been originally Islamic and their prophets Muslims (15:10).   Muhammad is seen as the successor of the prophets of old (Qur’an 61:6), their books  containing prophecies about him (7:157). Many Muslims even believe the Bible contains  prophecies regarding Muhammad, most significantly Deuteronomy 18:15-18 and John 14:16.  These prophets’ missions were geographically and temporally limited, while Muhammad is  considered to be the one prophet for all humankind (7:158; 34:28), and the last of the  prophets (33:40). As a well-known Hadith illustrates: “Allah’s Apostle said, ‘My similitude  in comparison with the other prophets before me, is that of a man who has built a house  nicely and beautifully, except for a place of one brick in a comer. The people go about it and  wonder at its beauty, but say: “Would that this brick be put in its place!” So I am that brick,  and I am the last of the Prophets.'”^   Not only do Muslims ascribe superlative status to Muhammad, they ascribe such status to  the Qur’an as well. The Qur’an is the incomparable, infallible, and final revelation from God  (Qur’an 17:88-89), confirming all previous revelafions (10:37; 46:12). Unlike the previous  revelations, such as the Bible — deemed to be textually corrupted and confiised by human  interpretations — the Qur’an is inscribed on a tablet in heaven (85:21-22) and is kept  incorruptible by God: “We have, without doubt, sent down the Message [the Qur’an]; and We  will assuredly guard it (from corruption)” (15:9).     ^ The notion of opposition varies among Muslims. Some attempt to limit it to actual aggression, primarily of a  military variety, and thus iey/ jihad as exclusively defensive in posture. The history of Islam relegates this  perspective to a minority view — in its early years, Islam spread through conquest. Many contemporary Muslims  understand “defense” as the response needed against anything or anyone who would seek to inhibit Islam from  becoming a global civilization. Additionally, since Muslims believe that the world originally was Islamic, and that  every person is bom a Muslim, they can easily move toward holding any and all non-Muslims as inherently in  opposition to Islam.   ‘ Sahih al-Bukhari, Volume 4, Book 56, Hadith 735. http://www.usc.edu/dept/MSA/ fundamentals/  hadithsunnah^ukhari/056.sbt.html#004.056.735 (accessed August 14, 2004).   Understanding   The Times      Theology   The other primary source for Islamic theology today is the Hadith. The Hadith are  traditions of the teachings, rulings, and actions of Muhammad and his early and chief  companions. From these traditions are derived the Sunna, which are the actions of  Muhammad that are viewed as exemplary.” Muslims believe these two sources are inspired  and authoritative. They provide the two lenses through which Muslims see all of reality.   Khurshid Ahmad describes the Qur’an and the Hadith as follows: “. . . [T]he teachings of  Islam have been preserved in their original form and God’s Guidance is available without  adulteration of any kind. The Qur’an is the revealed book of God which has been in existence  for the last fourteen hundred years and the Word of God is available in its original form.  Detailed accounts of the life of the Prophet of Islam and his teachings are available in their  pristine purity. There has not been an iota of change in this unique historic record. The  sayings and the entire record of the life of the Holy Prophet have been handed down to us  with unprecedented precision and authenticity in the works of the Hadith . . .”^   L2.5 MONOTHEISH   Muslims believe that God exists, that He created the world, and that all humans will one  day give an account before Him at the judgment. On these basics (though not in all details),  the three monotheistic religions of the world Judaism, Christianity and Islam agree. The 1 1 2^  Sura (chapter) of the Qur’an, though only four verses long, summarizes the Islamic  understanding of the unity and nature of God: “In the name of God, the Most Gracious, Most  Mercifiil. Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not,  nor is He begotten; and there is none like unto Him.”*   Though God has ninety-nine names in the Qur’an (see 59:22-24 for some examples),  every Muslim affirms monotheism. It is encased in their fiindamental creed: “There is no  God but God and Muhammad is his prophet.”   Muslims affirm that God created the universe.  The Qur’an often appeals to the grandeur and order  of the world as evidence of God’s existence and His     Hot     e belief in one God     creative intelligence, but the Qur’an itself is held as the most important proof of God’s  existence. Sura 2:22-23 not only attributes the multiplicity of good things throughout creation  to God’s creative power, but challenges anyone who doubts the Qur’an to produce something  comparable. “Who has made the earth your couch, and the heavens your canopy; and sent  down rain from the heavens; and brought forth therewith fruits for your sustenance; then set  not up rivals unto God when ye know (the truth). And if ye are in doubt as to what We have  revealed from time to time to Our servant [Muhammad], then produce a Sura like thereunto;  and call your witnesses or helpers (if there are any) besides God, if your (doubts) are true.”      ” Faslur Rahman, Islam, 2nd edr (Chicago, IL: University of Chicago Press, 1979): “The difference between the   two is that whereas a Hadith as such is a mere report … the Sunna is the very same report when it acquires a   normative quahty and becomes a practical principle for the Muslim” (45); “this authority of Muhammad refers to   the verbal and performative behavior of the Prophet outside the Qur’an” (50); and “to his Companions his life was   a religious paradigm and as such normative” (52).   ‘ Khurshid Ahmad, ed., Islam: Its Meaning and Message, 3rd ed. (Leicester, UK: The Islamic Foundation, 1999),   43.   ‘ We have updated punctuation and decreased the frequency of capital letters. Different versions of the Qur’an   vary not only in translation but also in versification. Thus the chapters and verses we use, from All’s translation,   may differ somewhat from other versions.   Understanding   The Times     Islam     The Pop Culture Conkection  Hidalgo (a 2004 film set in 1890)— this is  the story of an ex-Pony Express courier,  Frank T. Hopkins (Viggo Mortensen), who  travels to Arabia with his horse, Hidalgo, to  compete for a large prize in a dangerous  3,000 mile cross-country horse race. During  the race Frank finds the leading Muslim rider  languishing in quicksand. The rider resigns  his fate as Allah’s will. But Frank refuses to  accept this and pulls him out. At another  point, the Muslim says it is Allah’s will who  wins the race, to which Frank replies, “What  about your will? Seems to me that’s what  gets you across the finish line.”     Muslims firmly believe that ‘the  Qur’an is the best and most beautifiil  book on earth. There is no equal, and  nothing surpasses it in content or  quality.^   Muslims believe that theirs is the  original faith, the faith of Adam,  Noah, Abraham, Moses, David, John  the Baptist, and Jesus. They also  believe that Christians have distorted  and denied that original faith,  especially in relation to the doctrine of  the Trinity. The Qur’an denounces the  Trinity in no uncertain terms:   O People of the Book! Commit no   excesses in your religion; nor say of   God aught but the truth. Christ Jesus   the son of Mary was (no more than)   an Apostle of God, and His Word,   which He bestowed on Mary, and a Spirit proceeding from Him; so believe in God and   His apostles. Say not “Trinity”; desist: for God is One God: Glory be to Him: (far Exalted   is He) above having a son. To Him belong all things in the heavens and on earth. And   enough is God as a Disposer of affairs. (4:171)   They do blaspheme who say, “God is Christ the son of Mary.” But said Christ, “O  Children of Israel! Worship God, my Lord and your Lord.” Whoever joins other gods  with God, God will forbid him the Garden, and the Fire will be his abode. There will for  the wrong-doers be no one to help. They do blaspheme who say “God is one of three in a  Trinity,” for there is no god except One God. If they desist not from their word (of  blasphemy), verily a grievous penalty will befall the blasphemers among them. (5:75-76)   And behold! God will say, “O Jesus the son of Mary! Didst thou say unto men, ‘Worship  me and my mother as gods in derogation of God’?” He will say, “Glory to Thee! Never  could I say what I had no right (to say). Had I said such a thing. Thou wouldst indeed  have known it. Thou knowest what is in my heart, though I know not what is in Thine,  for Thou knowest in fiill all that is hidden. (5:119)   Muslims also deny that Jesus was crucified. Sura 4 in the Qur’an (w. 157-158) says the  following: “They that said (in boast), “We killed Christ Jesus the son of Mary, the Apostle of  God”; but they killed him not, nor crucified him, but so it was made to appear to them, and  those who differ therein are fiall of doubts, with no (certain) knowledge, but only conjecture  to follow, for a surety they killed him not: nay, God raised him up unto Himself; and God is  Exalted in Power, Wise . . .”   LZ6 Islam and Other Religions   Because Muhammad was the final prophet and the Qur’an God’s final revelation,  Muslims reject all claims to new divine revelation or inspired prophets. Thus they are highly     ‘ These assertions are addressed in some detail in Norman L. Geisler and Abdul Saleeb’s book. Answering Islam:  The Crescent in Light of the Cross, rev. ed. (Grand Rapids, MI: Baker Book House, 2002). See chapter 9, “An  Evaluation of the Qur’an,” 183-210.   Understanding   The Times      Theology     critical of groups branching off of Islam, such as the  Baha’i,^ the Ahmadiyyah,^ and the Nation of Islam  (i.e., “Black Muslims”),'” which assert prophetic  continuation past Muhammad.   Even though there was a time when Muslims  embraced adherents of other monotheistic faiths (such  as Jews and Christians), this came to an end with the  finished work of Muhammad and the full revelation of  the Qur’an. Now only Muslims are accepted by God;  “If anyone desires a religion other than Islam  (submission to God), never will it be accepted of him;  and in the Hereafter he will be in the ranks of those  who have lost (all spiritual good)” (3:85).”     Even though there was a  time when Muslims embraced  adherents of other  monotheistic faiths (such  as Jews and Christians),  this came to an end with  the finished work of  Muhammad and the full  revelation of the Qur’an.     1-Z7 Critique of Islamic Theology   Since the tragic events of September 11, 2001, it has become increasingly common to  hear that “Christians, Jews, and Muslims worship the same God,” even from government  leaders. But to claim that these three monotheistic faiths worship the same God is misleading.  For example, even if they worship the same God, does each religion teach the same basic  things about that God? In point of fact, carefiil examination uncovers significant theological  differences.   One major difference between Muslim and Christian theology is found in their respective  views on the nature of God. While we affirm that only one God exists (monotheism), we also  affirm that this one God has revealed Himself as triune: Father, Son, and Holy Spirit.  Muslims deny the doctrine of the Trinity, viewing it as the greatest of sins (Jews also reject  the Trinity).'” Unfortunately, many Muslims are quite confused about the doctrine of the  Trinity. This is probably due to how the Qur’an misrepresents it. A carefiil reading of Sura  5:119 (cited above) reveals how the Qur’an defines the Trinity as esseniisilly polytheistic, that  is, affirming the existence of more than one true God.   Because these misrepresentations are encased in the Qur’an, and Muslims attribute  absolute authority to the Qur’an, despite our appeals to Scripture’^ and our explanations of  the doctrine, it is extremely difficult to persuade Muslims that Christianity is unwaveringly  and unqualifiedly monotheistic.   Regarding Jesus’ death on a cross, Muslims find repugnant the idea that God would allow  one of His holy prophets to die such an ignominious death. Yet both the Bible (e.g., 2  Chronicles 36:16; Matthew 5:12; 23:31; Acts 7:52) and the Qur’an (4:155) testify that the     See www.bahai.org and www.us.bahai.org. For Christian interactions with the Baha’i faith, see, Francis J.  Beckwith, Baha ‘i (Minneapolis, MN: Bethany House, 1985) and William M. Miller, The Baha ‘i Faith: Its History  and Teachings (South Pasadena, CA: William Carey Library Publications, 1984).  ‘ See John Gilchrist, “A Study of the Ahmadiyyah Movement,” found at http://www.answering-  islam.org/GilchristA’oll/9c.html.   ‘” See C. Eric Lincoln, The Black Muslims in America, 3rd ed. (Grand Rapids, MI: Eerdmans, 1994) and Steven  Tsoulkas, The Nation of Islam: Understanding the ‘Black Muslims ‘ (Phillipsburg, NJ: Presbyterian and Reformed,  2001).   ‘ ‘ See Jane Dammen McAuliffe, Qur ‘anic Christians: An Analysis of Classical and Modern Exegesis (Cambridge,  UK: Cambridge University Press, 1991).   ‘^ We recommend the works of Michael L. T&rown, Answering Jewish Objections to Jesus: General and Historical  Objections (Grand Rapids, MI: Baker Book House, 2000); Michael L. Brown, Answering Jewish Objections to  Jesus: Theological Objections (Grand Rapids, MI: Baker, 2000); and idem. Answering Jewish Objections to Jesus:  Messianic Prophecy (Grand Rapids, MI: Baker Book House, 2003).       ‘^ E.g. Deuteronomy 4:35, 39; Isaiah 44:6-8; 43:10-1 1; I Corinthians 8:5-6; Ephesians 4:4-6.    ^    Understanding    The Times     Islam   prophets often faced persecution and terrible deaths. In addition, the Bible presents the  crucifixion not as an illustration of the weakness of God or Christ, but rather as an expression  of His power (1 Corinthians 1:18). Indeed, it was Jesus’ desire to lay down His life (John  10:14-18) in ftilfillment of God’s promises (Matthew 26:53-54; Isaiah 53). Without this  submission of His will, no one could have killed Him (Matthew 26:54; John 10:18). Jesus’  resurrection from the dead illustrates that He is the Son of God (Romans 1 :4) and has power  over death (1 Corinthians 15:23-26).   One of the most profound Islamic claims is that Islam fulfills Christianity as Christianity  fulfills Old Testament religion. This can be seen in the Muslim view that all the prophets  taught Islam, each in succession, with Muhammad being the final and ultimate prophet. Yet if  one religion is to fulfill another, there must be significant continuity between the two. In other  words, essential elements of the first must not be denied by the second; there must be  continuity of essence, though not necessarily of form. It is here that the Islamic claim to have  ftilfiUed Christianity faces the greatest difficulties.   We already noted some commonalities between Islam, Christianity, and Old Testament  Judaism — that there is only one God; that He created the universe; that He is sovereign, that  He is our judge; that He is maximally powerful; that He interacts with His creation; that He  has spoken to humanity through messengers; and that He inscripturated His message in holy  books. Even with such substantial agreements, several distinct differences exist. Here we will  address only the issue of revelation, as the infallibility and authority of Scripture are  foundational to Christianity.   Muslims hold that the biblical prophets of the Old and New Testaments originally taught  Islam, though Muslims are forced to deny the reliability of the Old and New Testament  scriptures as they stand today for the simple reason that the Bible does not teach Islam. Yet,  they have never successfully shown that the Bible is corrupted.   In contrast to Muslim criticism, the New Testament affirms the entire Old Testament as  inspired by God, even providing wisdom for salvation through Christ Jesus (2 Timothy 3:14-  17). The Old Testament prophets are acknowledged to have been inspired (1 Peter 1:21; cf 2  Samuel 23:2). Furthermore, both the Old and New Testaments contain divine declarations  that God’s Word will not pass away (Isaiah 40:6-8; 1 Peter 1:24-25). Jesus confirmed the  truthfiilness of the Old Testament in the Sermon on the Mount (Matthew 5-7, especially  5:17-18) and elsewhere (Luke 16:31; 24:27; John 10:35; 17:17).”’ This is significant because  we have portions of Old Testament texts, dating to and before the first century AD, which  illustrate that the texts we have are substantially the same as those Jesus and Paul had. Thus  Muslims cannot prove that the Old Testament was corrupted and cleansed of Islamic  teachings sometime after Jesus’ death. ‘^ We are compelled to ask our Muslims acquaintances,  “If God can sustain the Qur’an throughout the ages, can He not sustain the biblical texts?”  The evidence shows that He has preserved His Word.”‘   In addition to these straightforward statements regarding the Word of God, throughout  the New Testament we find regular appeals to the Old Testament as the source and  confirmation of Christianity. For example, consider some of the numerous affirmations and  teachings of the apostle Paul in the book of Romans.’^     ‘” See John W. Wenham, Christ and the Bible (Grand Rapids, MI: Baker Book House, 1 984).   ‘^ See Walter Kaiser, Are the Old Testament Documents Reliable and Relevant? (Downers Grove, IL: InterVarsity   Press, 2001).   ‘* See Norman L. Geisler and William E. Nix, A General Introduction to the Bible, rev. ed. (Chicago, IL: Moody   Press, 1986).   ” Some critics, including Muslims, assert that the teachings of the apostle Paul are different than the teachings of   Jesus. In response, see David Wenham, Paul: Follower of Jesus or Founder of Christianity? (Grand Rapids, MI:   Eerdmans, 1995), David Wenham, Paul and Jesus: The True Story (Grand Rapids, MI: Eerdmans, 2002).   Understanding   The Times      Theology     Paul both introduces and concludes his letter to the Romans by noting how the gospel he  proclaims stems from the Old Testament (1:1-2; 16:25-27; see Galatians 3:6-8). Paul also  noted that the law and the prophets testified to the heart of the gospel — the righteousness of  God (3:21). He taught that his ministry and message of Christ confirmed God’s promises to  the Patriarchs: “For I tell you that Christ has become a servant of the circumcised on behalf of  the truth of God in order that he might confirm the promises given to the patriarchs so that the  Gentiles may glorify God for his mercy” (15:8-9a).   Even though some of his contemporaries charged Paul with being unlawful (Romans 3:8;  see 6:1, 15), he denied their accusations: “Do we, then, nullify the law by this faith? Not at  all! Rather, we uphold the law” (3:31). He even viewed himself and his congregations as  accountable to the Old Testament scriptures, noting that they have a continuing validity for  the Church as the people of God. “For whatever was written in former days was written for  our instruction, so that by steadfastness and by the encouragement of the scriptures we might  have hope” (15:4; cf. 4:23-24 and 1 Corinthians 10: Iff). Paul’s dependence upon the Old  Testament is amply verified by the many explicit quotations he culled from the law, the  writings, and the prophets (3:10-18; 10:5-21; 15:8-12), as well as his innumerable allusions  to the Old Testament.’^   1-Z8 Conclusion   Rather than denying that the Old Testament is the Word of God, Christians affirm — in  direct contrast to Muslim criticisms of the Bible — that it is God’s inspired Word and is useful  for teaching, correction, rebuke, and instruction in godliness (1 Timothy 3:16-17). Islam is  not to Christianity as Christianity is to the Old Testament. We can begin to illustrate the  truthfulness of God’s Word to Muslims by showing the New Testament’s appeals to,  dependence upon, and development from the Old Testament, as well as demonstrating our  own high regard for the whole Bible — both Old and New Testaments.

Understanding   The Times     Islam     Pej^boLof;^     islam     He [God] created man and appointed for each hvanan being  a fixed period of life which he is to spend upon the  earth. AUah has prescribed a certain code of life as the  correct one for hiia, but has at the same time conferred  on man freedom of choice as to whether or not he  adopts this code as the actual basis of his life. One who  chooses to follow the code revealed by God becomes a  Muslim (believer) and one who refuses to follow it  becomes a Kafir (non-believer).^   — Khurshid Ahmad   5.Z1 Introduction   The teachings of Islam regarding human nature, sin, and salvation may at times seem  similar to the Biblical Christian worldview, but in reality they stand in very sharp distinction  from it. While Islam affirms that human beings exist beyond the death of the body — thus  affirming some form of psychological dualism — its view of human nature diverges from  biblical teaching in the most fundamental ways.   “Islam is an Arabic word and denotes submission, surrender and obedience. As a religion,   Islam stands for complete submission and obedience to Allah — that is why it is called Islam   . . . Such a life of obedience brings peace of the heart and establishes real peace in society at     ‘ Khurshid Ahmad, ed., Islam: lis Meaning and Message (Leicester, UK: The Islamic Foundation, 1999), 29.      Understanding    f)    The Times     Psychology     large,” writes Khurshid Ahmad. The Qur’an states: “Those who beUeve, and whose hearts  find satisfaction in the remembrance of God: for without doubt in the remembrance of God  do hearts find satisfaction. For those who believe and work righteousness, is (every)  blessedness, and a beautiful place of (final) return” (13:28-29).   5.2.2 Mankind and the Image of God   The biblical message is that we are created in the image of God (Genesis 1 :26-27) and  that despite the Fall we continue to bear that image (James 3:9). This feature distinguishes us  from all other creatures, for not even angels were created in the image of God. The Islamic  perspective differs. “The Christian witness, that man is created in the ‘image and likeness of  God,’ is not the same as the Muslim witness. Although God breathed into man His spirit, as  both Christians and Muslims believe, for Islam the only divine qualities entrusted to humans  as a result of God’s breath were those of knowledge, will, and power of action. If people use  these divine qualities rightly in understanding God and following His law strictly, then he has  nothing to fear in the present or the future, and no sorrow for the past.’   Muslims acknowledge that we are God’s vice regents on earth but reject the idea that we  are made in God’s image. Muslims see us as slaves of God. Indeed, while Jesus deemed to  call Christians His siblings rather than mere slaves, Islam denies that we should be called  “sons and daughters of God.”   5.2.3 Human Nature   Muslims believe that the original religion of humanity is Islam (Qur’an 7:172) and thus  that every human being is bom a Muslim (30:30). As stated in the Hadith, “Allah’s Apostle  said, ‘Every child is bom with a true faith of Islam (i.e. to worship none but Allah Alone) but  his parents convert him to Judaism, Christianity or Magainism…”^ Thus, in contrast to the  biblical perspective of original sin, “[t]he true Muslim believes that every person is bom free  fi-om sin,” writes Abdalati.”* “The idea of Original Sin or hereditary criminality’ has no room  in the teachings of Islam. Man, according to the Qur’an (30:30) and the Prophet, is bom in a  natural state of purity or fitrah, that is, Islam or submission to the law of God. Whatever  becomes of man after birth is the result of external influence and intmding factors.””   In believing that we are bom sinless, Islam harmonizes with Secular Humanism,  Marxism, Postmodemism, and even Mormonism^ and clashes with the biblical teaching that  we are bom with a sinful nature.   5.2.4 Free Will   Throughout Islamic history (as throughout the history of Judaism and Christianity) both  God’s sovereignty and our responsibility have been affirmed. In denying that we are bom  with a sinful nature, the Islamic view of the human will differs fi-om the Christian view     Badru D. Kateregga and David W. Shenk, Islam and Christianity: A Muslim and a Christian in Dialogue  electronically available on The World of Islam: Resources for Understanding CD-ROM published by Global  Mapping International, 5350.  ^ Sahih Bukhari, Volume 2, Book 23, Hadith 441   (http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah^ukhari/023.sbt.htnll#002.023.441).  ” Hammuda Abdalati, Islam in Focus (Indianapolis, IN: 1975), 16.   This is a caricatured way of describing the Christian understanding of original sin.   Abdalati, Islam in Focus, 32.   Dr. Ergun Mehmet Caner, Dean of Liberty Theological Seminary, contends that there are nearly two dozen  similarities between Islam and Mormonism. See his website at www.erguncaner.com.      Understanding     The Times     Islam     (which affirms that we have a real will capable of choosing good and evil, and are responsible  for our thoughts and actions).   Abdalati explains the Islamic view of our free will: “Man is a free agent endowed with a  free will. This is the essence of his humanity and the basis of his responsibility to his Creator.  Without man’s relative free will life would be meaningless and God’s covenant with man  would be in vain. Without  human free will, God would be  defeating His own purpose and  man would be completely  incapable of bearing any  responsibility.”^   Abdalati goes on to explain  our responsibility for our own  choices: “Man is a responsible  agent. But responsibility for sin  is borne by the actual offender  alone. Sin is not hereditary,  transferable, or communal in  nature. Every individual is  responsible for his own deeds.  And while man is susceptible to  corruption, he is also capable of  redemption and reform. This  does not mean that Islam prefers  the individual to the group.  Individualism means little or  nothing when severed from  social context. What it means is  that the individual has different  sets of roles to play. He must  play them in such a way as to  guard his moral integrity,  preserve his identity, observe  the rights of God, and fulfill his  social obligations.”‘     The Pop Culture Connection  Hidalgo (a 2004 film set in 1890)— tells the story  of an ex-Pony Express courier, Frank T. Hopkins  (Viggo Mortensen), who travels to Arabia with his  horse, Hidalgo, to compete for a large prize in a  dangerous 3,000 mile cross-country horse race.  During the race Frank finds the leading Muslim  rider languishing in quicksand. They have the  following exchange centering on man’s will versus  Allah’s will:   Muslim: Do not assist me, just kill me, please,   use your weapon. It is God’s will.   Hopkins: Tell you what, you can do whatever the   **** yQu YjarW: when I get you out of there.   Muslim: Why did you turn back for me?   Hopkins: Ain’t no prize money worth a man’s life   the way I see it.   Muslim: It is written that God leaves us three   wishes and grants three wishes. It is God’s will   that I (ie in this race. Just as it is God’s will who   will win.   Hopkins: What about your will? What about your   horses will? Seems to me that what gets you   across the finish line, only then is it written.   (The Muslim ultimately commits suicide.)     5.Z5 The Fall   Geisler and Saleeb explain how the Islamic view of the Fall differs from biblical  teaching: “Despite some general similarities to the biblical version of man’s fall, there are  radical differences between the Christian and the Islamic interpretations of Adam’s  transgression. Whereas in Christian theology man’s disobedience is viewed as a fiindamental  turning point in his relationship to God, according to the Muslim perspective this was only a  single slip on Adam and Eve’s part that was completely forgiven after their repentance. It had  no further effect on the nature of man and the rest of creation. Neither does the fact that man     Abdalati, Islam in Focus, 52.     ” Ibid.   Understanding  The Times      Psychology     was expelled from Paradise to earth (as a direct result of this transgression of divine  command) play a significant role in the Islamic anthropology or soteriology.”‘”   Kateregga, a Muslim scholar, further explains the differences between the Christian and  Islamic view of the fall: “The Christian witness that the rebellion by our first parents has  tragically distorted man, and that sinfiilness pervades us individually and collectively, is very  much contrary to Islamic witness. Islam teaches that the first phase of life on earth did not  begin in sin and rebellion against Allah. Although Adam disobeyed Allah, he repented and  was forgiven and even given guidance for mankind. Man is not bom a sinner and the doctrine  of the sinfulness of man has no basis in Islam.””   5.Z6 Islamic Salvation   Islam rejects not only the atoning work of Jesus on the cross, but also that Jesus died on a  cross. As Abdalati asserts, “the Muslim cannot entertain the dramatic story of Jesus’ death  upon the cross just to do away with all human sins once and for all.” Abdalati explains why  Muslims cannot accept the truth of Jesus’ sacrifice for us: “The Muslim does not believe in  the crucifixion of Jesus by his enemies because the basis of this doctrine of crucifixion is  contrary to Divine mercy and justice as much as it is to human logic and dignity. Such a  disbelief in the doctrine does not in any way lessen the Muslim’s belief in Jesus as a  distinguished prophet of God. On the contrary, by rejecting this doctrine the Muslim accepts  Jesus but only with more esteem and higher respect, and looks upon his original message as  an essential part of Islam.””   If there is no Savior to deal with our sin, then we are left to our own devices to seek  salvation. Abdalati says in this regard, “Each person must bear his own burden and be  responsible for his own actions, because no one can expiate for another’s sin.”‘^   From a Christian perspective, if we do not see human nature as fundamentally flawed and  inherently sinftil, then such a misdiagnosis of our plight naturally results in a misconstrued  understanding of our salvation. If the diagnosis is mistaken, then the cure will be too.   5.2.7 Accomplishing Our Salvation   As you can imagine, the Muslim view of salvation contrasts sharply with the Christian  view. Muslims believe that we naturally have a good nature and that we must look to  ourselves and the abilities God has given us to achieve our own salvation. According to  Abdalati, “The true Muslim believes that man must work out his salvation through the  guidance of God. This means that in order to attain salvation a person must combine Faith  and action, belief and practice. Faith without action is as insufficient as action without Faith.  In other words, no one can attain salvation until his Faith in God becomes dynamic in his life  and his beliefs are translated into reality. This is in complete harmony with other Islamic  articles of Faith. It shows that God does not accept lip service, and that no true believer can  be indifferent as far as practical requirements of Faith are concerned. It also shows that no  one can act on behalf of another or intercede between him and God (see, for example, the  Qur’an, 10:9-10; 1830; 103:1-3).”‘”      ‘” Norman L. Geisler and Abdul Saleeb, Answering Islam: The Crescent in Light of the Cross (Grand Rapids, MI:   Baker Book House, 1993), 44.   ” Kateregga and Shenk, Islam and Christianity, 5356.   ‘” Abdalati, Islam in Focus, 1 7.   “ibid., 16.   Ibid., 17-18. This stands in distinct contrast to biblical examples of intercession between God and sinful humans  (such as Exodus 32: 1 1-14, where Moses intercedes on behalf of sinful Israel) and the biblical teaching that the  Holy Spirit (Romans 8:26-27) and Christ (Hebrews 7:25) intercede for us.   Understanding   The Times     Islam :   Christians also affirm “faith without deeds is dead” (James 2:20). For Christians,  however, faith always precedes obedience (Ephesians 2:8-10). We obey because we love  God and place our faith in Him because He saves us. God requires good deeds, but He also  enables us to accomplish them (Philippians 2:12-13). The good deeds required of Muslims  (circumcision, prayer five times a day, a pilgrimage to Mecca, avoiding pork, etc.) as well as  the motivation to accomplish them stand in contrast to the good deeds required of Christians.   5.Z8 Final Judgment   The Islamic understanding of the Fall and the inherently good nature of humanity lead to  an understanding of who will be saved and who will perish in the final judgment that also  differs sharply from the Christian view. According to the following passages in the Qur’an,  each person’s good deeds will be weighed in a balance to determine who goes to paradise and  who goes to hell:   And the weighing on that day (Day of Resurrection) will be the true (weighing). So  as for those whose scale (of good deeds) will be heavy, they will be the successful  (by entering Paradise). And as for those whose scale will be light, they are those who  will lose their own selves (by entering Hell (because they denied and rejected Our  Ayat (proofs, evidences, verses, lessons, signs, revelations). (Qur’an 7:8-9)   And We shall set up balances of justice on the Day of Resurrection, then none will  be dealt with unjustly in anything. And if there be the weight of a mustard seed. We  will bring it. And Sufficient are We to take account. (21 :47)   Then those whose balance (of good deeds) is heavy, they will attain salvation: But  those whose balance is light, will be those who have lost their souls, in Hell will they  abide. (23:102-103)   Although these passages refer to the balance of righteous deeds (or lack thereof)  determining a Muslim’s destiny, Muhammad is reported to have said, “None of you would  get into Paradise because of his good deeds alone, and he would not be rescued from Fire, not  even I, but because of the Mercy of Allah.”‘^   5.Z9 Forgiveness   The Qur’an often speaks of the forgiveness of sins, instructing Muslims to  counterbalance their good deeds with their bad deeds. However, any assurance of salvation is  lacking.   To those who believe and do deeds of righteousness hath Allah promised forgiveness  and a great reward (5:10).   And establish regular prayers at the two ends of the day and at the approaches of the  night; for those things that are good remove those that are evil; be that the word of  remembrance to those who remember (their Lord) (11:114).’*   The Qur’an identifies in the following passage one deed that will assure Muslims of eternal  bliss and salvation — death in jihad.     ” Sahih Muslim, book 39, no. 6769.     ‘* This teaching is also found in the Hadith: Bukhari 1:209; Muslim book 37; no. 6655ff.      Understanding    f)    The Times     Psychology      Those who have left their homes, or been driven out therefrom, or suffered harm in  My Cause, or fought or been slain, verily, I will blot out from them their iniquities,  and admit them into Gardens with rivers flowing beneath; a reward from the  Presence of God, and from His Presence is the best of rewards (3:195).   5.2.10 Rejection of Jssas as Savior   In fiirther contrast to the Christian worldview, Muslims deny that Jesus is God incarnate,  that He died on a cross as an atoning sacrifice for sin, and that He was resurrected on the third  day. While the following passage contains some ambiguities (e.g., whether it denies that the  Jews were those who killed Jesus or whether Jesus did not die on the cross), most Muslims  interpret it to say that Jesus was not crucified at all.   That they said (in boast), “We killed Christ Jesus the son of Mary, the Messenger of  Allah” — but they killed him not, nor crucified him, but so it was made to appear to  them, and those who differ therein are full of doubts, with no (certain) knowledge, but  only conjecture to follow, for of a surety they killed him not — nay, Allah raised him  up unto Himself (Qur’an 4:157-158; cf 3:54)   The ramifications of this denial are devastating to any claim that Islam is a continuation  of the Christian faith. Not only does Islam deny Christ’s death on a cross, but also His  atoning work. If Jesus never died, then there would have been no resurrection from the dead.  Anyone familiar with the Christian faith recognizes that if Jesus were not resurrected from  the dead, then there is no hope and the Christian faith is nothing but a fraud. The apostle Paul  declared, “And if Christ has not been raised, our preaching is useless and so is your faith.  More than that, we are then found to be false witnesses about God, for we have testified about  God that he raised Christ from the dead. But he did not raise him if in fact the dead are not  raised. For if the dead are not raised, then Christ has not been raised either. And if Christ has  not been raised, your faith is futile; you are still in your sins” (1 Corinthians 15:14-17).   5.2.11 Conclusion   Clearly, to deny Jesus’ death on the cross is to renounce the gospel of Jesus Christ, which  is at the core of the Christian faith. In that light, Islam offers no meaningftil claim that it  confirms the Christian faith or the gospel. In reality, Islam does not fulfill the Christian  faith — it replaces it.   Muslims would disagree with the Christian belief that Islam cannot be a continuation or  fulfillment of Christianity for the reasons stated above. One argument Muslims could make  against the Christian view is that in the very same way Christianity is not a continuation or  fulfillment of Judaism. All this argument would show (if it were true) is that both Islam and  Christianity are false religions. Christians, however, could dispute this Muslim argument on  several significant grounds.   A second argument Muslims could raise against Christian claims that Islam is not a  continuation of Christianity is that this is just what should be expected because the biblical  texts have been corrupted over time. In other words, the force of the argument is turned back  on Christianity, charging Christianity with having distorted the biblical texts to the extent that  they are now doctrinally and historically corrupted. Muslims have yet to provide justification  for this claim, however, apart from circular appeals to the Qur’an and Islamic traditions.

Expert paper writers are just a few clicks away

Place an order in 3 easy steps. Takes less than 5 mins.

Calculate the price of your order

You will get a personal manager and a discount.
We'll send you the first draft for approval by at
Total price:
$0.00
Live Chat+1-631-333-0101EmailWhatsApp