First Impressions of Islam from the Qur'an

The topic of contextualization of the Gospel (especially among Muslims) keeps coming up.  Maybe it's because "Jesus in the Qur'an" (JIQ) was at Grace Midtown this weekend, but I've been thinking about it a good bit over the past year since I went to JIQ, JIQ 2 and then traveled in Israel speaking a lot with both Jews and Muslims.  I want to comment on that a bit, but I'll preface it with my thoughts after reading the Qur'an summer 2008.  I'm sure my views have developed more since then, but this is a good primer on my first impressions of Islam having had no prior knowledge or experience.
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June 28, 2009

 Last summer, I read through the Qur’an with Anna.  I was hoping to synthesize my thoughts on it much sooner, but never got to it.  I’m going to try to put together a brief overview of my impressions of Islam as seen in the Qur’an from a Christian perspective.  Obviously I can’t hope to give a comprehensive analysis of such a work after one read and another skimming today, so I’ll just point out the things that strike me as the most important.

Overall, I was not impressed by the quality or style of the text.  Granted there’s probably a lot “lost in translation” – beauty, style, meaning, etc.  However, I did not think it lived up to its claim that “If you have doubts about the revelation We have sent down to Our servant, then produce a single sura like it” (2:23).  I won’t say that it was a pleasant read because it was rather grueling.  But it was interesting nonetheless.  I find it interesting and perfectly in line with the tactics of Satan to take the Judeo-Christian tradition and scripture and warp it through ignorance, misunderstanding, and addition to make a text such as this that governs the Islamic world today.  It was obviously based on the Bible because it shares many stories and themes.  However, the overall message does not line up with Judeo-Christian theology at all.

The style is “fire and brimstone” throughout most of the book and it’s hard to see Allah’s merciful side although it claims he is time and again.  This gets aggravating and dismal after a while since Muhammad likes to describe the agony of hell in great detail.  In fact, he gets rather spiteful at times describing the fate of unbelievers: “’Take him!  Thrust him into the depths of Hell!  Pour scalding water on his head as punishment!’  ‘Taste this, you powerful respected man!  This is what you doubted’” (44:47-50).  Far from the Apostle Paul’s attitude of anguished compassion toward unbelievers (Phil 3:18), Muhammad writes “[Prophet], (sic) do not be grieved by those who are quick to disbelieve.  They will not harm God in the least; it is God’s will that they have no share in the Hereafter – a terrible torment awaits them” (3:176).  At best, the Qur’an teaches to be passively indifferent about the fate of the unbelieving world.  All the “Bible stories” are also to this end.  From Noah to Lot to prophets named Hud and Salih, the details are different, but each seems to have the same moral: God will punish the unbelievers and they will burn in eternal hell.  It almost seems like this is the goal when Allah says, “If it had been Our will, We could certainly have given every soul its true guidance, but My words have come true.  ‘I will be sure to fill Hell with jinn and men together’” (32:13).  Contrast this with God’s words through the Prophet Ezekiel: “For I take no pleasure in the death of anyone, declares the sovereign LORD.  Repent and live” (Ez. 18:32).  However, Muhammad still asserts the merciful nature of Allah saying that all would be hopeless “If not for God’s bounty and mercy and the fact that He is compassionate and merciful” (24:20).  It seems that this mercy is shown at a whim though, because “if He wills, He can do away with you and bring in a new creation” (35:16).  On the contrary, YHVH promised very early on that “Never again will I curse the ground because of man, even though every inclination of his heart is evil from childhood.  And never again will I destroy all living creatures as I have done” (Gen. 8:21).

Probably the most important difference between Islam and Christianity is the plan for salvation as presented in the Qur’an versus in the Bible.  Muhammad says, “True Religion, in God’s eyes, is islam: [devotion to Him alone] (sic)” (3:19).  The very meaning of the word Islam implies a very legalistic merit based religion.  The way by which a Muslim is saved is very simple: “Believe in God and the Last Day and do good” (2:62).  However, by sura 23, we see that believers are actually “those who pray humbly, who shun idle talk, who pay the prescribed alms, who guard their chastity, except with their spouses or their slaves […], who are faithful to their trusts and pledges, and who keep up their prayers” (23:2-9).  This litany describing what it means to be a believer (with various additions and subtractions) is repeated time and again throughout the Qur’an.  Even Muhammad seems to realize, however, that trying to make it by human effort is impossible, as we see when he gives a lot of commands and then comes back with a list of exceptions.  YHVH makes no compromise: “be holy, because I am holy” (Lev 14:44).  Allah, instead requires “reasonable obedience” (24:53) saying “Be mindful of God as much as you can” (64:16).  As well he should.  How else would anyone be able to be good enough for God?  Muhammad does not like the idea of substitutionary sacrifice.  He describes the Day of Judgment as “a Day when no soul can stand in for another” (2:123).  Instead, we see the common metaphor of good deeds outweighing the bad at the final judgment (23:102-103).

Christians, however, believe that there is nothing you can do on your own to be holy, but by Jesus’ death on the cross, we have forgiveness and enter into a relationship with God.  John writes, “For God so loved the world that He gave His only begotten Son, that whoever believes in Him shall not perish but have eternal life” (John 3:16).  Paul adds, “For it is by grace you have been saved, through faith – and this not from yourselves, it is the gift of God – not by works, so that no one can boast” (Eph 2:8-9).  Rather than trying to live up to God’s standard, Christians are given a completely new nature in Christ.

Next I want to address Muhammad’s claim that “our God and your God are one [and the same] (sic)” (29:46).  Based on what I read in the Qur’an, I have to disagree.  While Allah and YHVH share many attributes, they differ on very fundamental levels. The first distinction that struck me was the distance of Allah from the human world.  It is almost as though he is so other and holy that he cannot quite condescend enough to have direct personal contact with humans.  The classic case is the fact that while God appeared himself on Mt. Sinai to give Moses the Torah, Muhammad is given his revelation by the angel Gabriel. We are told, “It is not granted to any mortal that God should speak to him except through revelation or from behind a veil, or by sending a messenger to reveal by His command what He will” (42:51).  Moses, however, had the privilege of talking to God directly; it was only when he went out in the camp that he needed to wear a veil because the rest of the people couldn’t handle his radiant face (Ex 34:33).  This is in even starker contrast to the fact that Christians actually have Jesus living in us and “with unveiled faces all reflect the Lord’s glory” (2 Cor 3:18).  Even though the Qur’an does point out that “God took Abraham as a friend” (4:125 cf. Jas 2:23), that doesn’t seem to be a possibility for the rest of us.  Relationship to Allah seems to be more about a fear of Hell than anything else. 

Another thing I noticed that sets Allah apart from the Judeo-Christian God is how he considers his subjects who have strayed.  Jesus tells the parable of the lost sheep in which the shepherd will leave the 99 sheep of his flock to go after the one lost sheep (Luke 15:3-7).  Allah, on the other hand does not seem like one who would pursue one wanderer.  Muhammad says, “He will substitute other people for you if you turn away, and they will not be like you” (47:38).  While God agrees to spare Sodom and Gomorrah from destruction if He can find at least 10 righteous men (Gen 18:32), Allah, in the same situation, tells Abraham “cease your pleading: what your Lord has ordained has come about; punishment is coming on them, which cannot be turned back” (11:76).  Muhammad gives a very one-sided picture of God.  He is very good at describing his wrath and justice but can’t quite seem to grasp his mercy, as I mentioned above.

A more obvious difference is over the issue of the Trinity.  We both agree that there is one God: “truly your God is one” (37:4) and “Hear O Israel, the LORD our God, the Lord is one” (Deut 6:5).  However, Christians believe that He exists in three persons (the Hebrew echad in this verse implies unity from diversity).  Muhammad is very clear that this cannot be: “do not speak of a ‘Trinity’ […] God is only one God, He is far above having a son” (4:171).  He does not understand the concept of divine sonship.  I believe this comes from the idea of Allah being so distant.  A god as holy as he could never bring himself to actually make “himself nothing, taking the very nature of a servant, being made in human likeness” (Phil 2:7).

I’ve already written a lot, so I’ll refrain from mentioning some of the other interesting tidbits and oddities I found.  Overall, I’m glad I read through the Qur’an because it gave me an opportunity to really dig deep into the Bible to discern truth between my faith and one that is similar in many ways but fundamentally different.  I had never really done that before by going “straight to the horse’s mouth” so to speak.  I most likely won’t read it again (except maybe as a reference), but I feel better equipped to discuss my faith with those who profess Islam.

All People

After I got back from Israel this summer, I read through the book of Romans.  I decided to copy out the book myself.  I think I got this idea from Andy Sellmann, but the concept is very Biblical as well.  The king of Israel was required by God’s law to write out a copy of the Torah for himself so that he could meditate on it all the days of his life (Deuteronomy 17:18-19).  It was cool because it forced me to spend significant time in the text and consider every word in the book.  As I wrote, I also included my own thoughts and observations in a different color.  One thing I noticed in the first few chapters was the way Paul described the relationship between believers of different cultural and religious backgrounds.  Here’s a sampling of verses with the Greek words in parentheses and some commentary.

Rom 1:5

we received grace and apostleship to call people from among all the Gentiles (εθνεσιν ethnesin) to the obedience that comes from faith.

The Gospel is for all the ethnicities of the world.  Every tribe, tongue, people and nation (Rev 7:9).

Rom 1:13-14

in order that I might have a harvest among you, just as I have had among the other Gentiles (εθνεσιν ethnesin). ¹⁴ I am obligated both to Greeks (Ελλησίν Ellesin) and non-Greeks (βαρβάροις barbaros), both to the wise and the foolish.

Paul is bringing up a distinction between Greeks and barbarians in addition to the original distinction in his mind between Jew and Gentile.  He is further stressing the universal scope of the Gospel: it is not only for the Romans but for everyone – even those that they feel are inferior.  This reinforces the previous statement about a harvest among the other Gentiles (ethnicities)

Rom 1:15-16

¹⁵ That is why I am so eager to preach the gospel also to you who are at Rome. ¹⁶ I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile (Ελληνι Elleni Greek). 

Paul extends the scope of the Gospel from the nations to the very personal and close to home.  Because he is not ashamed, he can take the Gospel to every person.  Why does he go back to his personal cultural distinction?  Possibly to make sure that the Jews are not forgotten in the contextualization of the Gospel to the nations.  He has a lot to say to all parties regarding maintaining unity in the body of Messiah.  He makes a point to prioritize the Jews and immediately include the Greeks and subsequently the barbarians (as seen earlier).  It’s sad that this statement was made to the church in Rome that would eventually be a center of anti-Semitism and forget the Jews except as a nuisance.

Rom 2:9-11

⁹ There will be trouble and distress for every human being who does evil: first for the Jew (Ἰουδαίου Youdaio singular noun), then for the Gentile (Ελληνος Ellenos: Greek, singular); 

We’re back to talking about the inclusivity and universality of the Gospel – both in judgment and salvation.  The Jews who were given the Torah – special revelation from God – are held accountable first.  But note that the Greeks who had no such law – only the law of God made known to them through nature – are not spared from judgment.  The question of those who have never heard brings about a renewed urgency in light of these verses.

¹⁰ but glory, honor and peace for everyone who does good: first for the Jew (Ἰουδαίῳ Youdaio), then for the Gentile (Ελληνι Elleni: Greek). ¹¹ For God does not show favoritism.

Therefore, the Jews are blessed first as well.  But the point as Paul says in the next verse is that God’s blessing is offered to everyone.

Rom 2:13

¹³ For it is not those who hear the law who are righteous in God’s sight, but it is those who obey the law who will be declared righteous.

There is no special privilege to being a Jew with the Law.  You must act upon your hearing.

Paul spends the rest of chapter 2 and into 3 addressing both the arrogance of Jewish and Gentile believers and argues that we are one body in Messiah and that there is beauty and purpose to every background God has called us out of.  Barukh HaShem that there is such diversity in the body of Christ.

Word of Encouragement

A verse that I have read several times and never quite understood has been coming back to mind recently with a lot of practical insight.  When Moses is giving his farewell speech to the Israelites before they enter the Promised Land, he tells them: "For this commandment that I command you today is not too hard for you, neither is it far off.  But the word is very near you. It is in your mouth and in your heart, so that you can do it." (Deut 30:11,14).  This is a great statement full of good news.  My confusion was that this comes in the context of God having just given the Torah to Israel complete with all its 613 commandments.  And He says that it’s not too hard for us?  I have trouble keeping the 10 commandments (less than 2% of the commandments in the Torah) for any period of time.  And what about the Law not making anyone righteous?  Paul says, “rather, through the law we became conscious of sin.” (Romans 3:20).  Isn’t that saying that it is too difficult and too far off to keep God’s commandments?  That we just can’t do it?

As those who have been brought from death to life, we have insight into this promise that maybe the Israelites didn’t at the time.  The truth is we can’t keep God’s mitzvot (commands) no matter how hard we try.  Even when I do something right, I know for me it’s often stained with pride and selfishness.  But the Gospel declares that we can do all things by Christ who strengthens us.  Yeshua the Messiah is the only Savior, and it’s only by faith in Him that we can really experience the truth of this promise.  Paul gives some commentary on this verse in his letter to the Romans: “But what does [the righteousness that is by faith] say? ‘The word is near you; it is in your mouth and in your heart,’ that is, the message concerning faith that we proclaim: If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:8-9).  The truth is that the Word is very near.  He became flesh and dwelt among us.  He lives within us and “His divine power has granted to us everything pertaining to life and godliness” (2 Peter 1:3).

But what about the Israelites who were present when Moses said this?  They didn’t know Jesus (1500 years before His incarnation).  The amazing thing about God is that He never changes.  He has always poured out His righteousness that is based on faith.  So, by faith (and faith alone), the ancient Israelites could follow God’s commandments and worship the Father in Spirit and in Truth looking forward to the promised salvation (ישועה) in Yeshua (ישוע).  The word was near to them as well.  Moses exhorts the people: “I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live and that you may love the LORD your God, listen to his voice, and hold fast to him. For the LORD is your life” (Deut 30:19-20).  Yeshua is the way the truth and the life min haolam vad haolam (from eternity to eternity).

Chazak! Chazak! Venitchazeik! (Be strong! Be strong! And may we be strengthened!)

Redeeming Liturgy

This is something I was thinking about in January actually.  I went to an Episcopal school from third grade to twelfth grade. While these schools taught me many good things, one of the negative things they did for me was give me a distaste for liturgical forms of worship. What I saw in chapel at my high school every Wednesday was not worship but students who did not want to be there repeating (or maybe just sleeping) similar words each week. This was my main experience with liturgy, and I did not want anything to do with it. I didn’t want to stand around repeating dull, dead words. Well, maybe the words were good. A lot of it was from the Bible. But there was no life to it. I would much rather have a passionate worship service with energizing songs and applicable teaching. Leave the old prayers and (un)responsive readings out of it.

But God has been redeeming liturgy for me since I came to college four years ago. I’m beginning to see the beauty of this form of worship when it is actually being used to worship God and not as a rote thing. The people who wrote the words were certainly on fire for God. A lot of it is directly from Scripture too. Praying these prayers together allows us to worship corporately as a congregation and connects us with the Body of Messiah over the generations and around the world. There are many different styles of liturgy too. Recently I’ve been able to worship in Anglican, Presbyterian and Messianic Jewish traditions. Each brings out something different about who God is. Of course, this shouldn’t take the place of individual prayer and worship. But worship isn’t just singing praise songs. It’s a heart attitude that manifests itself in many different ways. One beautiful manifestation of worship is the Body bowing down together as one.