Islam is a commonly practiced religion. One of the characteristics of this religion that make it distinct from other religions is the belief in the existence of only one God, with Mohammed as His prophet (WELS Outreach, 2). Secondly, staunch Muslims are known to pray five times a day without fail. Another distinct characteristic of Islam is their faithful fasting during the Holy month of Ramadan, which falls on the 9th month of the Islamic calendar. Another common practice by Muslims is their annual donation of money to aid the poor in society. Finally, Muslims are encouraged to participate in a pilgrimage to Hajj once in a lifetime (Religion facts, 3).
Islam has its roots in Prophet Mohammed. Mohammed was born in Mecca, Saudi Arabia. He was raised by his uncle, Abu Talib as his parents died when he was young. He would retreat to a cave in the Mecca deserts for days and nights of prayer in seclusion. It is after one of these prayer sessions at the age of forty that he reported having received his first revelation from God (Religion facts, 2). Islam is centered on the belief that Mohammed the last prophet of God (WELS Outreach, 1). He gained followers gradually beginning with those from his hometown in Mecca. Mohammed took it upon himself to spread the message of Islam around the world peacefully.
Since the inception of Islamic religion in Mecca in the year 610 AD, the Quran has been a guide to those practicing the religion. The term Quran means the recitation and is believed to be the verbatim word of God. According to the Muslims, the Quran is Gods word as was given to Mohammed through Angel Gabriel for over 23 years. The Quran explains the Islam religion to those practicing it, while at the same time offering guidance on certain moral issues. This makes it useful in the interpretation of the Sharia law. Besides, this holy book provides details on some historical events, and in turn gives interpretations for these happenings, as well as the lessons to be derived (Religion facts, 3). The Quran presents Islam as a linear and exclusive religion.
Muslims conduct prayers and Quran study sessions in Mosques. An example of such is the Mosque Masjid Al-Tawheed in San Francisco. This mosque is located on the 1227 Sutter Street San Francisco, CA. There is a mass transit near the mosque, which has a capacity of about five hundred to six hundred Muslims (Alnaseej, 1). The prayer rooms for men and women are separate, with the women having a back entrance to access their sisters section. The leadership of the mosque is purely marked by men, as women are not allowed to hold positions of leadership (Alnaseej, 1). The board of directors for the mosque is unelected.
Islam has faced a high rate of globalization. The high birth rates among Islamic groups serve to make it the fastest-growing religion in the world today. In Mosques, the presence of non-Arabic speakers has warranted for the translation of the Quran, sometimes through the use of headphones. This attracts more people to the mosques. Also, there is a forum in the mosques to discuss important topics in the world, like political and economic issues, before and after prayer. As part of these discussions, Muslims around the world are called upon to express their opinions on various issues.
Works Cited
Alnaseej, Wasat. Masjid Al-Tawheed. Islamic Finder. 2013. Web.
Similarities and Differences between Rahman, Mattson, and Class Notes Approach to Theological Themes Touching on God, Man, and Eschatology
In his book Major Themes of the Quran, Rahman seeks to explain the teachings provided in the Quran. He achieves this by discussing three major theological themes. The subjects are God, man, and eschatology. Rahman begins by arguing for the existence of God. He describes it as a metaphysical phenomenon (Rahman, 7). He argues that Gods existence can be explained by facts and happenings that remind man of the presence of a supernatural being.
Secondly, he depicts God as the Master who ought to be served. He associates Him with morality. According to Rahman, God is glorious and mighty. He is also merciful to humankind. Rahman describes man as Gods creation. He is quick to note that man is a special creation of God in that he is fashioned after him. According to Rahman, a man should serve God. He further states that man has free will and has a tendency to rebel against God.
With regards to eschatology, he is of the opinion that every man will be answerable to God for his deeds (Rahman, 43). Mans judgment will be based on ethics. Rahman is also of the opinion that eschatology seeks to give a man a sense of responsibility. He is of the view that individuals will be judged for their deeds, misdeeds, and what they failed to do.
Mattson begins by describing God as a universal phenomenon. Like Rahman, she acknowledges that this God is the creator. In her book, the Supreme Being is also depicted as being close to His people. She also describes Him as a metaphysical being (Mattson, 4). She quotes verses from the Quran and uses such phrases as His hands and His face. Mattson describes man as a special creation. She is of the opinion that God is close to man. Like Rahman, she describes human beings as servants of God. Mattsons work also touches on life after death. She is quick to note that every man will be answerable before God for their deeds and misdeeds.
According to the lecture notes, there is one God known as Tawhid. However, compared to the two texts, the notes portray Him as being closer to humankind. According to the lectures, God gave an oral speech to Muhammad. The speech later came to be known as the Quran.
The lecture notes also touch on the theme of man. They describe him as a noble creature. Like in the other texts, the lecture materials note that God requires man to obey His laws as stipulated in the Quran. However, the notes do not talk about life after death (Lecture 12/01/14). They state that man will be afflicted with a lot of pain during his time for failure to heed to the laws of God.
A Comparative Analysis of the Principles and Ideas of Exegesis as Described by Ayoub, Mattson, and in Class Notes
Exegesis refers to the interpretation of the Quran. Different writers have varying ideas with regard to this concept. Ayoub is of the opinion that only God knows the true meaning of the Quran. The messages in this book were passed from God to Muhammad through angel Gabriel. Ayoub is concerned that the translators changed the meaning of the Quran in their attempt to paraphrase it (Ayoub, 23). He is of the opinion that it is not possible to reproduce the Quran. The book can only be understood in Arabic, which was the original language of the holy text before translations.
Mattson agrees with Ayoub that the scriptures in the Quran were revealed to Muhammad through angel Gabriel. Mattson is of the opinion that the Quran is not structured in chronological order. The Suras are arranged according to their length (Mattson, 187). She is of the opinion that the true interpretation of the book can only be done by God. She is seen to imply this by stating that the reason why the Quran cannot be ordered is that no one is aware of the actual timing of the revelations highlighted in the various Suras.
The lecture notes also explain exegesis. They agree with the views of Ayoub and Mattson that the interpretation of the Quran is not entirely accurate (Lecture 11/19/14). The interpreters of the book changed the contexts of some of the wordings to improve the meanings. Many changes were also done during the interpretation of the Quran in an attempt to make the sentences grammatically correct. In addition, the lecture notes state that the Quran has borrowed heavily from the Bible (Lecture 11/17/14).
Comparison of the Different Trends and Types of Exegesis that have been Developed Historically
The term Tafsir refers to interpretations of the Quran. Like any other process, this concept is dynamic (Ayoub, 23). The interpretation of the holy book has changed over the years. The development has resulted from a change in generations of prophets. It is important to note that the history of Tafsir dates back to the early Abbasid Period [c. 150 AH] (Lecture 11/19/14). At the time, the translators depended solely on oral reports to pass the message of God. The prophets and the companions passed the scriptures to their audience in no particular order. The verses were not written down. At the time, the prophets relied on their memory to record and store information concerning the Quran.
Since its inception, numerous changes have been witnessed in the field of Tafsir. The first step towards the evolution of this concept was the shift from the traditional oral system of sharing information to books (Lecture 11/19/14). A number of factors contributed to this change. The factors include the development of writing skills and paper technology. At this stage, different authors came up with various verses to make up a hadith collection.
Between the end of the 2nd century and early 3rd century, writing skills had already developed. The Tafsir was composed of different books based on traditions. The period between the end of the 3rd century and early 4th century saw the Quran organized into different verses. The compilation was based on different traditions (Lecture 11/19/14). Over the years, the Tafsir book has been regularly updated to reflect changes in society.
The Ethical-Social Message of the Quran as Presented by Rahman, Mattson, and in Lecture Notes
There is no doubt that the Quran seeks to improve the relationship between man and other members of society. Rahman is of the opinion that the main aim of the holy book is to establish a social order that is viable and ethical (Rahman, 79). He is of the view that an individual plays a major role to make sure that this relationship is fruitful. Society only helps man to satisfy his sociological needs. Rahman further argues that there is no such thing as a societiless man. He goes further to insist that whenever there are two or more individuals, God becomes part of the relationship. He (God) watches and witnesses the deeds of these persons. As such, man has a moral obligation to treat others ethically since the Almighty is watching his every move.
Mattson is of the opinion that the Quran advocates for the peaceful coexistence of mankind. God intends for man to co-exist peacefully. Her views differ from those held by Rahman, who concentrates only on the relationships between Muslims (Mattson, 18). Mattson is of the view that the Quran does not discriminate against those individuals who do not subscribe to the Islamic faith. She holds that the book is not rigid. It promotes relations even among individuals from different religious faiths. She is of the view that God is against social evils, such as terrorism, a vice that she deeply despises.
The lecture notes present the Quran as the holy word of God, which emphasizes ethical deeds. The book also emphasizes social responsibility and justice (Lecture 11/3/14). The notes promote a view that is similar to that held by Rahman by arguing that the Quran only guides relations between members of the Islamic faith. Unlike Mattson, the lectures indicate that the holy text seeks to unite Muslims towards a common religious and ethical cause. However, the notes contradict Rahmans view that the individual plays a major role in a relationship (Lecture 9/22/14). According to the lecture notes, the prophet is charged with the responsibility of promoting ethical solidarity between members of the society.
The Role of the Quran in Muslim Life as Presented in Mattson and the Film Koran by Heart
In her book The Story of the Quran, Mattson describes the Quran as the Holy Scriptures for Muslims. She further notes that the book gives a detailed account of the history surrounding the origins of Islam (Mattson, 148). By reading the book, Mattson is of the opinion that one will gain an understanding of how the various facets of Islam came to be. She describes the Quran as her lens and guide in life (Mattson, 196).
The book enables a Muslim to understand the will of God. It helps man improve his relationship with God by heeding to the rules outlined in the verses. According to Mattson, the Islamic culture is outlined in detail in the Quran. As a result, the book acts as a guideline in relation to the manner in which man should behave. She considers the Quran as a must-read for people from all religions (Mattson, 253). She is of the view that by interacting with this text, other people will be in a position to understand and appreciate Muslims.
The film Koran by Heart also recognizes the Quran as Islams holy book. The book contains the word of God. It should be read by all believers regardless of their age. The Quran guides the Muslim faithful. It also showcases the Islamic culture. As such, the holy book plays a major role in the development of young Muslims in society. It gives guidelines on how a Muslim should act in life. According to the film, it is important for the Muslim faithful to read and memorize the Quran to keep the word of God close to their heart (The Koran by Heart).
The holy book is also viewed as a unifying factor given that children from different parts of the world converge at Cairo for an annual contest that involves reciting its various verses. However, the film contradicts the opinions held by Mattson with regards to who should read the Quran. The producers of the movie promote the idea that the book is only meant to guide the Islam religion.
A Comparative Analysis of the Interpretations of Verses Dealing with Women in Ayoubs Book
Throughout the Quran, women are considered to be the weaker gender. Their rights are suppressed. On the contrary, men are allowed to enjoy the acts that are considered evil when committed by women. Ayoub is of the opinion that a Muslim woman who renounces the Islam faith can be punished through death (Ayoub, 226). The same treatment is meted out on divorced women. They should be made to repent their sins. Failure to comply can lead to immediate death.
Mattson is of the opinion that the Islam faith should be safeguarded at all costs from interferences promoted by the western world (Mattson, 216). She advocates for the empowerment and respect of women in society. However, she is of the opinion that Islamic laws should be safeguarded since they protect the morals of the Muslims. As such, she does not object to the fact that the Quran views women as the weaker sex.
It is clear that Islam treats women as the weaker gender compared to men (Ayoub, 229). The inequality is mostly visible at the family level where men are allowed to engage in polygamy while women are prohibited from having sexual contact outside the marriage. Failure to heed this law is regarded as adultery (Ayoub, 229). Divorced women are subjected to humiliation. They are expected to repent or face immediate execution.
Works Cited
Ayoub, Mahmoud. The Quran and its Interpreters, Albany, NY: SUNY Press, 1984. Print.
History of Composition of Tafsir. Lecture Notes.
History of Early Tafsir. Lecture Notes.
Israliyyat in Tafsir. Lecture Notes.
Mattson, Ingrid. The Story of the Quran, Malden, MA: Blackwell Publishing, 2008. Print
Muhkam and Mutashabih: Definitive and In-Definitive verses in Quran. Lecture Notes.
Rahman, Fazlur. Major Themes of the Quran, Moorhead, MN: Bibliotheca Islamic, 1994. Print.
The Koran by Heart. Ex. Prod. Greg Barker, John Battsek, and David Grabias. New York: Motion Pictures. 2011. DVD.
The Quran and Religious and Social Transformation from Tribal Solidarity to Ethical Community (Ummah). Lecture Notes.
Islam is based on the traditions and ideals, which are stipulated in the Quran. The directives and examples of the Prophet Muhammad reinforce these traditions and ideals. The Quran repeatedly gives expression on the need for treating men and women with equity and reproaches those who believe women to be inferior to men.
Women’s role in the formation of Islamic society in its first decades is well documented. Despite the historical data available, the fundamentalist and conservative forces that control the modern images of women have suppressed Islamic women’s place in religious history.
The various restrictions, social rules, and seclusion, isolation has emerged as one of the dominant features which characterizes the life and activities of Muslim women. The implicit view is that the existing social system, of the Muslim communities and women’s position there in has been maintained largely because of historical isolation.
The ideal image of women, as advocated by Quran, is not reflected in populist representation of Muslim women in contextual situation (Dawood, 2004). The women’s passivity, seclusion, and marginal place in Muslim society have little to do with Islamic tradition. However, they are, on the contrary, ideological constructs that are alien to Islam and effects of the misuse of power by reactionary forces.
The Quran: Relationship between Islam, Judaism, and Christianity
In relation to Islam, the position of Judaism and Christianity is both similar and different. The Jewish and Christian scriptures do not mention Muslims; they are not the subject of any doctrine or jurisdiction. However, the Church’s position toward Muslim differs from its position toward Jews.
Christianity does not proclaim that it was the True Islam (Verus Islam); it did not drive the Muslims out of Mecca by forbidding them to reside there. Unlike Jewry, deprived of any political power, Christians and Muslims built empires that were in constant confrontation.
Islam, on the contrary, places Judaism and Christianity in an identical position. Islam is considered as the “True Judaism” and the “True Christianity.” Jews and Christians are mentioned frequently in the Quran, the Sunna, and in biographies of the prophet (Dawood, 2004).
These normative writings formulate a doctrine concerning them, and a theological jurisdiction which they must be forced to abide by, as an obligation imposed on them. It is this Judeo-Christian bonding which makes it impossible for Christians to achieve a reconciliation with Islam against Israel.
However, reconciliation with Israel involves rejecting the theologies of substitution, abandonment of jihad, and liberation from dhimmitude. Hence, the road to freedom for Christians is contrary to the knavery of dhimmi clergies. In addition, the doctrinal position concerning the Jews and Christians, inscribed in the Islamic revelation, unlike the Bible, constitutes the key obstacle to rapprochement with Islam.
The Quran: Marriage, Divorce, and Polygamy
Rules regarding marriage and divorce are highlighted in the Quran, and prophet Muhammad also reported that a Muslim has to perfect half of his religion when he marries. The Quran states that, God created mankind from one living soul, and from that soul a spouse was created so that man might find comfort in her (Quran 4:1; 7:107). Therefore, asceticism is not encouraged. Marriage was intended to be permanent.
Muhammad condemned men and women who frequently changed marriage partners and described divorce as the most detestable of all lawful things before God. However, provisions were made for divorce (Quran 2: 228-241). Traditionally, a husband could divorce a wife by reciting before witnesses three times, “I divorce you.” In modern Islamic societies, various laws prescribe the rules of divorce and the benefits of each party.
A major stereotype of Islam is that it allows a man to have many wives. It is true that the Quran permits a man to have up to four wives under certain conditions. It is a conditional permission and not a matter of necessity. A prerequisite of polygamy is for the wives to have the same rights and privileges.
The Quran insists that they be treated justly (4:3; 4:129). Although the Quran and tradition demonstrate that polygamy was permitted but practiced, it is not the rule of thumb in modern times. Many Islamic nations prohibit it; other control polygamy. The social and economic conditions of an individual affect his/her choice to have only one wife.
The Quran: Justification of Jihad
Jihad, in the Holy Quran, is declared warfare against injustice and oppression; which can only be carried out by an organized Muslim state. As such, an Islamic State has been given permission to fight against persecution in the society. The taking of any human life is not allowed, and this is stated in the Holy Quran, “Whosoever killed a single soul, except being a punishment for murder-is as if he killed the whole of mankind” (Quran 5:32).
Therefore, strict laws and rules that are derived from the Holy Quran govern the term Jihad. These teachings were ascribed to the Prophet Muhammad. In addition to Jihad’s strict laws and rules, there are moral and ethical teachings regarding them, as well. These teachings are based on fundamental teachings of the Holy Quran.
Conclusion
Quran, like the Christian Bible, depicts morality to its followers. Rules and guidelines are illustrated in an attempt to realize peaceful co-existence among the Muslim and Non-Muslim communities in the society. Occasionally, Non-Muslim communities have associated Islamic tradition and culture with war. This is the common stereotypes especially on the minimal understanding on Jihad’s rules and guidelines. As such, Quran focuses on spiritual and social harmony in the society.
The Islamic religious text has been widely regarded by scholars as one of the finest literatures written in Arabic language. The verses of the Quran comprise of 114 Suras and have been classified as either Medinan or Meccan. McAuliffe points out that the Quran is believed to have been inspired to Muhammad by angel Gabriel in 609 CE (76). This religious text is made up of central themes such as Jihad, the Bible, love and tolerance. This paper explores the major themes within the Quran.
The theme of God
The Quran is an important and divine book that covers extensively the attributes and nature of God. It talks about God as the shaper, maker and creator of everything that is in existence. In particular, the Sura of prophets claims that “And of His signs are the ships that sail like mountains in the sea.
If He will, He calms the wind, and they become motionless on the back thereof: verily, in that are signs to every patient, grateful person” (Q 42:39-24). This is one of the scriptures which indicate that God is in control of the events happening in the Universe.
The themes of Jihad and Mercy
The Sura of counsel 42:39 strongly brings out the theme of Jihad within the Quran. Jihad is regarded as a religious duty of the Muslims. It can be well defined as a struggle in the way of God. According to Sunni scholars, Jihad is a major sixth pillar of Islam and has been regarded as an important religious duty.
The verse asserts that “and who, when an injury is done them, avenge themselves” (Q 42:39). The latter strongly reflects the idea that the religion permits the use of force to defend spiritual ideals or religious beliefs. While this has been misinterpreted by many as a move that encourages acts of conflicts, it is worth mentioning that the main aim of Jihad was to repel evil and advance Islam.
Besides, the sura of Mary strongly brings out the theme of mercy when it talks about the mercy of God and how he expects Muslims to show mercy. In Sura 19:58, the Quran explains how the prophets of God worshiped him when they heard of his mercies at the time of Noah. In Sura 19:96, it says “but the Lord of Mercy will give love to those who believe and do righteous deeds” (Q 19:96).
This is central in bringing out the nature of God and how merciful He is. McAuliffe indicates that the verse is reflective of the various struggles that Muslims face and which they are commanded to overcome at all costs (80). By asking the assaulted to avenge himself/herself, the Quran does not disapprove the need for mercy, but encourages a Muslim believer to struggle and hold onto the Islamic faith, strive to create a better Islamic society and use force where necessary to defend Islam.
The theme of Justice
The portion of the verse that says “and who, when an injury is done them, avenge themselves” (Q 42:39) explains the need to protect the religion which has been regarded by non-Muslims as a major threat. The main aim of Jihad is the establishment of a strong Islamic religion through conversion of other religions, a consideration that is largely modeled by the previous Islamic revolutions (McAuliffe 74). However, the fact that Muslims believe God to be the judge points out to the theme of justice which is given by God.
Another perspective of the theme of Jihad is that the Sura of counsel (42) is a tool that guides believers into personal inner struggles that do not involve the use of violence. A good example of violence is the rising cases of suicide bombing that reflects Muslims’ use of any means that aim at hurting the enemy. In the Middle East, a religious faction such as Hezbollah is strongly against the existence of Israel which it considers was established illegitimately on Palestinian land.
Due to the current tremendous developments in technology especially in nuclear weapons, the determination held by believers of the Sura of Counsel (42) remains as one of the greatest threats to the Jewish state of Israel. Agreeably, Jihad is divided into Jihad against liars and heretics, Jihad against unbelievers and hypocrites, Jihad against Satan, and Jihad against the soul. Those Islamic extremists engaging in terrorism practice a lesser Jihad and not a greater one that encompasses fight against desires.
The theme of tolerance
While there is no particular unequivocal commandment in the Quran that states ‘thou shall be intolerant to others’, it is without doubt that religious tolerance on values, truth and beliefs are yet to be realized. This is due to the fact that different religions have developed some nature of competition.
Studies indicate that the capacity a religion has to live alongside practices and beliefs of another religion has been massively affected by competition, religious condemnations and conflicts. In the Quran, the theme of religious tolerance is an important component that encompasses a moral reason by the Muslims to practice restraint from making interferences, counterproductive or useless, with the affairs of other religions.
The Sura of Mary (19) and the Sura of counsel (42) strongly bring out the theme of religious tolerance. In Sura 42:11, Quran notes that the “initiator of the heavens and the earth. He created for you from among yourselves spouses-and also for the animals. He thus provides you with the means to multiply.
There is nothing that equals Him. He is the Hearer, the Seer (Sura 42:11).
In this verse, the nature of God has been brought as one who is transcendent above all and who demands all people to treat each other as spouses, brothers and sisters.
This verse points out that people are equal before God regardless of their race or religion. The ability of adherents from different religions in society today to practice religious tolerance in the limelight of their diversity is a key platform towards greater cooperation.
It aids in bringing about a holistic contribution by all people and eventual growth and development of society. Minimizing religious conflicts as reflected earlier from contributions by Sunni and Ahmadiyya scholars has been considered by the Quran as the main principle that can facilitate a new outline towards a highly united society at the local and national level.
The theme of tolerance as reflected in the aforementioned Suras in the Quran indicates that addressing problems affecting religious tolerance requires a holistic approach from all levels. One such difference as already indicated in the paper is the practice by Christians to forcefully convert Muslims.
The themes of love and faith
The Quran just as the Christian Bible has used the word love and faith countless number of times to reflect how societies should co-exist. The book of 1John 4:7-21 offers penetrating discourses of the theme of love and dimly reflects the love in Quran. In the latter, Allahu Akbar is the Allahu muhibba-the God of love.
The Quran uses the word love 69 times and speaks of human love, God’s love, and negative love among others. This is reflective of the love of God to man. It is also worth to mention that another scripture from the Sura of Mary notes that “On those who believe and work deeds of righteousness, Allah will bestow love” (Sura 19:96).
To sum up, the discussions in this paper are based on the notion that the Quran bears very significant and fundamental themes that guide and control human behavior and relationship towards others and God. As reflected in the paper, the themes of Jihad, love and tolerance define how societies should co-exist.
While many critics have claimed that the theme of Jihad best explains the unending terror acts by Muslims, one cannot fail to see the need for mercy as brought out by the Quran, a call that Muslims have been able to heed to and thus maintained and established their religion amidst greater resistance.
This does not support acts of terror, rather it calls for greater harmony, tolerance, respect and the adoption of better behaviors that encourages development and progress within the society. Moreover, religious differences have been known to trigger lack of religious tolerance since each religion seems to idealize its practice and regard others as inferior.
Works Cited
McAuliffe, Jane. The Cambridge companion of the Quran. Cambidge, UK: Cambridge University Press 2006. Print.
Muslims have the conviction that the Qur’an holds all the acumen and understanding that Allah gave to humankind to lead a virtuous life and revere him accordingly. The Qur’an explains all that man is supposed to do to please Allah. Besides, it gives an account of the consequences of sins. According to Muslims, the Qur’an is the ultimate revelation to humanity. Hence, it carries a universal message. This paper will look at the five principal themes portrayed in Surah of Mary (19), Surah of the Prophets (21), and Surah of the Counsel (42).
Themes in Surah of the Prophets (21)
One of the themes discussed in this Surah is suspicion by people that Allah could use man as his messenger. People did not believe in what Prophet Muhammad told them. Some went to the extent of asking Allah to “send them signs like the ones that were sent to the (prophets) of old” (21:5). Another theme present in this Surah is the castigation of humankind for putting forward diverse and clashing oppositions against the Qur’an and the Holy Prophet.
The Surah attempts to bring out the correlation between the present Prophets and those of the past. In (21:7), the Qur’an clarifies that during the old days, God sent men as his prophets, and he inspired them. The Qur’an urges those opposed to the Prophets to seek counsel from people that understand the message. The Qur’an has been revealed to man to help him understand and live according to God’s word (21:10). Humanity has the duty to read and understand the Qur’an.
The Qur’an has proved that people lack knowledge, and thus they sin or have negative perceptions about life. Initially, people had the perception that life was simply a pastime and sport. They believed that life was worth no purpose and no one would be accountable for how he or she spent his or her life. The Qur’an warns that heaven and earth were not created for sport, and if it were Allah’s intention to give people a pastime, he could have given it through things that are closest to humanity (21:16-17).
Admonition and reproach have been applied to do away with misinterpretation among the people. People believed that Prophet Muhammad was a false prophet since Allah did not bring punishment upon those who opposed his teachings. The Qur’an warns that most of the people that mocked the prophets who came before Prophet Muhammad suffered the wrath of the issues they ridiculed (21:41).
Man is a being of rush. The Qur’an depicts mankind as a creature that is never patient. It shows how people always want things to happen swiftly because they doubt Allah’s teachings. Due to their impatience, they went to the extent of ridiculing the prophets by asking them when all that they taught would happen, and even questioned the truth behind the prophets’ teachings (21:38).
Themes in Surah of Mary (19)
The doubt by people that Allah could use man as his messenger is manifested in this Surah. When Allah’s messenger told Mary that she was going to have a baby boy, she doubted the message (19:20).
In (19:35) the Qur’an states that people disputed the message given by Jesus, the son of Mary. People could not believe in his teachings since they felt that he was a human being just like them. Besides, he grew up in their midst, and they knew everything about him. The Surah uses admonition and reproach to caution those that fail to heed the word God.
The Qur’an warns people about the day of moaning when Allah will pass his decree. During this day, most of the people will not have taken heed to his message. Allah’s mercy on his people is also portrayed in this Surah. Allah pitied Zachariah and granted him an heir at a time when no one, not even Zachariah, believed that it could happen. God promised to give Zachariah a son called John even though no one else had been named after this name (19:7-8).
Lack of knowledge is one of the reasons why people worship idols, and when one of them acquires the knowledge, he or she stays away from all those that do not believe in Allah. Abraham told his people that the main reason why they worshiped idols was that they did not have the knowledge. He asked them to follow him so that he could show them the right way (19:44). Abraham promised to pray for his people so that they may know Allah and worship him alone.
He parted with them for practicing idolatry (19:49). In (19:86-90), the Qur’an shows the wrath that awaits those who do not believe in God. It states that the devil has been sent to those that despise Allah’s message so that he can lead them to sins. It continues to say that during the judgment day, when the virtuous will be welcomed to the merciful, sinners will be cast to hell, and no one will intercede for them.
Themes in the Surah of the Counsel (42)
This Surah brings out the theme of a merciful Allah. From the Surah, it is evident that in spite of people sinning against Allah, he is a merciful Allah and willing to forgive. The Qur’an states that the angels rejoice the praises of their Lord and beg for forgiveness for all people on earth (42:5). It portrays Allah (“I AM”) as a merciful Allah.
The Qur’an uses admonition and reproach to caution those that goes against Allah’s teachings. It states that, through inspiration, Allah sent the book of Qur’an to people so that it may warn them against the day of reckoning.
It states, “Without doubt, on this day, some people will be in the Garden, while some will be in the blazing fire” (42:7). The Qur’an castigates people for sending contradictory information about Allah and the prophet. It warns people against following the desires for material things. It also warns against envy, which emerges when people learn about the word (42:13-15). The Qur’an claims that Allah has the discretion to use a prophet or speak direct with man whenever he wants to put across a message (42:51).
Wrongdoers are warned against the grievous penalty that awaits them. The Qur’an warns those who have come up with religions against Allah’s will. It states that if it were not for the verdict of judgment, the issue would have been solved instantly. Nevertheless, certainly, sinners will have a severe penalty (42:21). The Qur’an brings out the theme of impatience in mankind. According to the Qur’an, it is hard for man to show patience and to forgive those that sin against him (42:43).
Conclusion
The Qur’an, throughout all its Surahs, brings out numerous themes that admonish and teach people on how to relate with Allah. It teaches about the repercussions of sins and Allah’s mercy to those that repent and live according to his teachings. Besides, it instructs mankind to be patient with matters that relate to Allah.
The Quran has been the word of the God that came to earth through the Prophet while the Hadiths are the actions and words of the Prophet in line with the instructions of God. The difference between the two is quite clear. However, there had been a number of Hadiths that have come up even 200 years after the Prophet. The validity of the Hadiths has been under question a number of times but at the same time, they do reflect the basic tenets of the Quran in their words.
Thesis
Hadiths are in line with Quran but they are not over and above what is said in Quran.
The Quran and the Hadith
The Quran, which is the word of God, is made for the people to understand and follow. However, for the ease of understanding of the people, some of the initial followers of the Prophet took it upon themselves to document the Prophet’s own actions and words which were in line with the teachings of God. Therefore, Hadiths came up in different forms and were written by a number of authors at various points in time whoever has been with the Prophet. These works were authentic works of the writer but to what extent they were authentic about the Prophet has always been questioned. This is also the reason why there are a number of contradicting opinions raised by the Hadiths when compared to the Quran. Under such conditions, the Quran, the word of God, is final and this has been held valid by a number of authors, researchers, and Islamic scholars.
Conclusion
Based on the points said earlier, it is held valid that the Hadiths are only guiding principles based on the Quran, and under no condition can there be an instance where the Hadiths and their words could be taken more important than Quran. The message of God is in Quran and this would precede the words contained in any of the Hadiths.
The Bible and the Qur’an are two very important books to the Christian and the Muslims respectively. Both the Christians and the Muslims believe the writing on these books to be divinely inspired and were passed on to the people by the prophets. The main difference lies in the fact that the Muslims believe that the Christians and the Jewish neglected and even changed the meanings of these writings over time. The Qur’an then is regarded as the perfect and final revelation of God’s word on the basis that it is both pure and uncorrupted. Thus there are not any real fundamental differences between Christian and Islam. They have the same biblical characters and place only the names are different. Adam and Eve were the first two people to be created and live on earth. There is a consensus in that in both the Bible and the Qur’an. While Adam is still referred to as Adam in the Qur’an, Eve was given the name Hawa.
The positive depiction of Adam and Eve
The depiction of Adam in the Bible is not very different from that of the Qur’an; there is agreement on both sides that he was created by one God. In the Bible Adam represents man like God intended him to be without fault which is the reason he created him in his own image. Eating the forbidden fruit resulted in his fall from glory. The Bible talks about Adam being created in the image of God in the Garden of Eden. In contrast the Qur’an does not mention of Adam being created in the image of God or in the Garden of Eden. This means that the Garden of Eden was on earth but in the Qur’an Adam was created in the Garden of Paradise that was in Heaven. (Qur’an 7:11-15) The narrative clearly then seeks to show that while God made man, the Muslims do not believe in the “made him in his own image” part. To them God created man according to the different types of clay brought to him by the angel of death. This is important because it seeks to explain the kind of diversity we have in people. This is also important in so far as it seeks to show just how important man was to God that he decided to create him. In the Bible God created man in his own image while in the Qur’an God breathed his spirit into him. The fact is that man’s coming into being is very special.
Adam came to life soon after God breathed life into him according to the Bible, but 40 days later according to the Qur’an. After creation God in the Qur’an commands the angels to bow down before him. While the same is not commanded in the Bible the fact that man is made in the image of God in a way places him in a pedestal. It is like God meant for man to be revered by all other beings. It is from this that the Qur’an comes to regard Adam as the first prophet of God on the basis he was the first to have had the first contact with him. While Adam is not a prophet in the Bible he is regarded to be the father of mankind. That all human beings are his descendants. Clearly man has been exalted way above other beings; he is God’s special creature.
The story of Adam and Eve presents the woman in somewhat negative light especially in the Bible. Clearly her status is different in both books. She is depicted as easily influenced even to do wrong as seen when she was tempted to eat from the forbidden tree. While her creation is clearly depicted in the Bible, in the reference that she was made from the rib of man, the Qur’an on its part doesn’t expound on how she came into being. But while the Bible falls short of blaming the woman for leading man into sin by eating from the forbidden tree, (Genesis 4:2-3:24), the Qur’an on its part blames both and proposes this was the reason they were both banished from the Garden of Eden/Paradise. It is clearly stated in the Qur’an that it was to both Adam and Eve that Satan whispered to and thus tempted them to eat from the forbidden tree. (Qur’an 7:19-25) Probably because it does not subscribe to the thought of the original sin. Thus the Adam and Eve narrative is clear that man truly was created by God and for that reason he occupies an important position on this earth. Not that he is infallible but that he is only tempted into sin by Satan. Satan rather than man (both man and woman) is to blame for the fall from glory.
The Bible and the Qur’an differ in as far as man was created in God’s image the Muslims do not seem to think so. The Quranic scripture in depth give the impression of a master servant kind of relationship mostly because it does not really clearly show how close God is to Adam. The master slave kind of relationship is important in as far as explaining the argument that man is superior to woman. The Qur’an states that the woman depends on the man for her support. As such it is alright for man to have some kind of authority over her and has a right to punish her by way of beating whenever she is rebellious. (Qur’an 4:34) Probably this is the reason man was created before woman. Being created first and being given authority over others shows the kind of regard man has been granted.
Before Adam and Eve were tempted to eat from the forbidden fruit, they had been free to eat from it as they wished. (Genesis 2:9, 16, 17) The Qur’an on its part had the tree of eternity as opposed to the tree of life. (Quran 20:120) Thus while the Bible talks of Eve being tempted by the serpent and later she leading her husband to the forbidden tree, the Qur’an has no mention of serpent. Yes it talks of Shaitan/Iblis but no serpent as it goes on to argue that both Adam and Eve were tempted and not Eve by herself. (Quran 20:120) Adam and Eve as a result of eating from the forbidden fruit were banished from the Garden of Eden. The Bible is almost clear the Garden was on earth but the Qur’an is clear that they were moved from paradise and down to earth because of their sin. (Quran 7:24, 2:36) There is therefore no distinction between man and woman they are equal before God and he loves them equally which is why the serpent/Iblis was given worse fate than man for tempting him.
Death is another issue of contention. Adam lived to be 930 years but he died. The Bible opines that the sin of eating from the forbidden fruit was the reason he died. Thus in the Bible death is regarded as an enemy that was brought on people by eating from the forbidden tree. (Genesis 2:17, 3:19) On its part, the Qur’an is categorical that death is not in any way brought by eating from the tree of life. The argument is that death is a natural thing just like creation is (quran 32:7) This can be taken to mean that God in the Bible had not intended for man to die which is the reason he did not create death. Only because he loves him so. According to the Qur’an man is made from clay and when God ordered the angels to bow down to him after he had been created, Satan refused on the premise that he was made from fire and as such could not bow down to something made out of clay. (Quran 38:71-76) Because of this Satan was cast out of paradise. In the Bible Satan was cast out of paradise and sentenced to a precarious life for tempting Adam and leading him into sin. God clearly loves Adam and is willing to punish whoever misleads him.
Thus the depiction of Adam and Eve in the Bible and the Qur’an is truly positive as it shows just how much God/Allah loved him. This is the reason he ordered the angels to bow to him. It is also the reason he banished him from the garden of Eden instead of killing him.
The birth and death of mankind and the earth as a whole has been the question prophet has answered. This happens to be the question any believer or non-believer would like to know about. Though there is no difference between the Hedith and the Quran when it comes to the basic tenets of Islam: “He is the One God and Mohammed is His messenger”, there are other subtle differences in the way, the Quran is interpreted by An-Nawawi and by other Islamic scholars.
Thesis
The basic spirit of the Quran is reflected in Hadith as well even though there are some Hadiths that are contradictory to the basic tenets of the Quran.
Analysis
Hadiths are mostly sayings supposed to have been said by Prophet Mohammed whereas the Quran is that of Allah through Mohammed the Prophet. While most of the Hadith books lay down the same ground rules that are in line with the words of the Quran, the spirit of the Quran is not reflected in some of them. An-Nawawi’s Forty Hadiths do reflect the same principle of the Quran in terms of life and its birth also says that what is not in line with the thoughts reflected in the Quran will have it rejected (Hadith, p. 5).
In the Quran too, Mohammed espouses the reason why only good deeds need to be committed and he also says God’s words as an account of all the good and bad deeds are maintained by God to ensure that on the Judgment day even the dead will be raised and questioned about their deeds. The Seventy-Fifth Surah highlights this as the resurrection. In the Hadith 37 of An-Nawawi, the Prophet explains how the accounts of the good deeds and the bad deeds are done. This would help God realize the extent of good and bad deeds every person has done and the accounts are maintained by Him. On Judgment day and after the resurrection, the person is questioned based on his accounts thus created.
The need for Hadith is questioned in many cases. Most of the Hadiths according to researchers have been created much later after Prophet, therefore, they are not the true reflections of the Prophet’s actions or thoughts. And Hadiths were expected to provide more explanation to the Quranic verses. But then as Quran says (54:17, 22, 32, 40), it is made easy to learn for anyone who is interested in learning. Obviously, God does not need to be told how to talk to people whom he made. He knows how to word his thoughts and actions and also to instruct his people. The need for Hadith may be questioned. In some cases, Hadiths do give wrong and contradicting ideas to that in Quran. These need to be ignored and should not be taken into consideration. However, many of the Quranic thoughts and ideas are researched in the early hadiths that made it to the hands of the people.
Conclusion
It is important, therefore, to appreciate the fact that Hadiths originally were made to reflect the life and times of the Prophet. But since there has been a strong requirement to sound different and easier, the Hadiths took their birth. This is no excuse to work on the Hadiths alone since many of the points raised in the Hadiths are known contradictions to the Quran. Therefore, it is essential that the quaran is read and understand by itself.
Value defines firm beliefs that a group or individuals can hold or practice. The term value partly defines a moral compass by means of which an individual or group in an organization determines what is right. Thus, work value defines workplace standards that influence behavior or choices that persons or organizations can embrace. The holy Quran emphasizes professional work values that can guide formulation of effective human capital policies to meet employees’ needs as well as attain desired work outcomes.
Firstly, the holy Quran emphasizes importance of value of work. For starters, God commanded Adam to work. In the same vein, prophet Mohamed encouraged self-reliance through work by emphasizing the joy of eating out of the work of one’s own hands (Ali & Al-Owaihan 2008, p. 11). Moreover, the Quran gives work a spiritual dimension by portraying it as an act of worship. Evidently, employees who are aware of the role that work plays in their relationships with God are best placed to produce desirable work outcomes. Thus, workers are motivated to work for self-reliance as well as worship.
Secondly, the Quran emphasizes the value of quality of work at the workplace. Prophet Mohamed wrote that God blessed a person who perfected his work. This encourages a worker who is faithful to God to accomplish more. Perfection here implies going the extra mile to produce the best possible results at the work place. Thus, an employee may feel obligated or duty bound to either pursue a route or take a course of action that can enhance the quality of his or her work output. Such a course of action could include taking up further training to improve on craft or paying close attention to relevant instructions to get work processes right.
Thirdly, cooperation constitutes of one the most emphasized components of Islamic Work Ethic (IWE) as defined by the Quran. The Quran concept of “Hadhari” emphasizes high levels of cooperation and consultation (Awan & Akram 2012). Through exchange of knowledge, ideas and thoughts, an employee or group of employees in an organization can improve their performance and productivity. That is why team work spirit is highly emphasized in organizations to encourage employees to work together and share skills, expertise and experiences.
Still, cooperation and sharing have a strong relationship with innovation capacity. For this reason, employees are highly encouraged to share their knowledge and experiences in their fields of practice as a means to help their colleagues learn. It’s already acknowledged that innovation comes from what is already known. Thus, organizations that encourage the sharing of experiences and ideas are in a better position to build human capital with broad capacities for invention and innovation.
Fourthly, the Quran encourages Muslims to learn from the time of birth to death. This makes it highly valuable for employees to pursue further education or training with a view to improving on job skills and expertise. The term “from cradle to grave”, as used in this context by Prophet Mohammad, implies unrestricted continuity. As such, workers are encouraged to overcome obstacles such as age and learn new things that pertain to their job requirements. This is also critical for employees who wish to expand their knowledge in a wide array of work subjects. That is why organizations today require employees to pursue further training before they can be promoted, given a pay rise or given more job responsibilities.
Fifthly, employers who embrace IWE do recognize the requirement to offer their employees commensurate remuneration, in the spirit of just and fair treatment (Chanzanagh & Akbarnejad 2011). For this reason, Prophet Mohammad admonished employers who “oppressed workers in wage”. As such, the modern day employer is duty bound to offer his or her employee remuneration that matches his or her individual efforts. In the same vein, fair remuneration encompasses awarding an employee perks that match those of colleagues in similar positions of employment. Moreover, an employer does well to use right and fair procedures when compensating his employees.
The Quran requirement for fairness and just treatment of employees extends beyond perks and remuneration. As per the Islamic workplace value system, an employee should ensure equity in all organizational procedures. For instance, no employee should be sacked, hired or promoted in a manner that is not procedural. In the same vein, all members of staff should be treated in a respectful manner and with impartially, especially when facing disciplinary action. Also, supervisors should demonstrate fairness in the enforcement of organizational rules and policies.
Equally important, the Quran encourages high levels of transparency at work. Thus, the Quran admonishes profiting by means of false representation in any form of trade. Prophet Mohammed further reinforces the value of transparency by linking work with intentions. This implies that an individual has to nurture genuine intentions to produce desirable work results. As such, both individuals and organizations are encouraged to be sincere and honest while carrying out business transactions, without harboring thoughts that are aimed at deceiving their partners. In the same vein, transparency ensures that workers remain faithful if put in charge of organizational procedures such as tendering, procurement, recruitment and outsourcing, among many others.
Additionally, the Quran encourages the spirit of altruism among employees. Thus, Prophet Mohammad categorically promises utmost God’s love to those who are “the most beneficial to people”. At the work place, the need for employees to demonstrate willingness to selflessly help their colleagues in the execution of certain tasks, procedures or duties cannot be overemphasized. In the same spirit, employees can be of great benefit to their work place colleagues by contributing towards their overall welfare and comfort.
Finally, the Quran does recognize the need for balance as workers meet their obligations to both God and employer. There are three main areas of life which demand a worker’s attention: worship, work and leisure. Thus, a worker makes sure to set aside time to attend to his or her spiritual needs through worship of God. To earn a decent living, a worker remembers to take his or her job seriously. Then, a worker takes time off for enjoyment with family and friends. In the same vein, an employer is obligated to ensure that his or her employee has sufficient time off for both rest and worship.
Indeed, the Quran does provide work values that serve as effective guidelines for organizations and individuals who seek the most desirable work outcomes. The values serve as compasses that give correct directions when certain decisions have to be made. Such values border on honesty, transparency, cooperation, altruism, quality, worship, justice and fairness. As such, the Quran does recognize that certain ethical attributes strongly relate to social-economic aspects of many forms of business practices. Evidently, all these values do apply to both individuals and corporate organizations in relation to their workplace behavior, duty and responsibilities.
References
Ali, A.J., & Al-Owaihan, A. (2008). Islamic work ethic: a critical review. Cross Cultural Management : An International Journal, 15(2), 5-19. Web.
Awan, K.Z., & Akram, M., (2012). The relationship between Islamic work ethics and innovation capability and knowledge sharing plays moderation role. International Journal of Economics and Management Sciences, 1(8), 34-38. Web.
Chanzanagh, H.E., & Akbarnejad, M., (2011). The meaning and dimensions of Islamic work ethic: initial validation of a multidimensional IWE in Iranian society. Procedia – Social and Behavioral Sciences, 30, 916 – 924. Web.
Every believer must know that there is Akhirah. They have to live wisely and do what is good for others. If they attach value to the teachings of Islam then they stand to benefit by entering God’s Paradise. By reading the Quran Rahman finds the answers to questions about life on the earth and the hereafter.
Introduction
The Quran is the holy book of Islam. Many scholars have written their understanding of the book. They quote from the chapters in the Quran to edify their teachings. However, it is important to note that misinterpretation of the Quran is not acceptable.
Fazlur Rahman wrote many scholarly topics about the Quran. In his books, he got inspiration from the Quran and wrote with confidence quoting the specific areas he addressed. He was a Muslim modernist, who believed that Islam could be compatible with modern culture and institutions.
The actions of man
People need to follow God’s teachings of respect, honesty, and kindness to others. They must adhere to the instructions wholly because they will receive punishment as a result of their actions. Rahman says there is nothing to hide from God.
In this life, people die and live behind possessions for their relatives to inherit. According to the Quran, God inherits the moral deeds and sayings of a person until judgment day. Rahman supports this idea too.
God’s warnings
It is important for people to live for the higher values in life. Most of the men run after lower life because of the immediate benefits. Rahman reminds people of judgment day. People must be wary of their actions.
God also reminds people of what He did to the population of Iram. He condemns those who love wealth and those who do not give to the poor and the orphans. God tells them to remember how he dealt with Thamud, the Egyptians, and others for sinning against him. He says that He is watching their actions (The Qur’an, Al-Fajr 89.6-14). Rahman says God is present everywhere.
God sent prophets to give His word to people. People work together to achieve community goals. During the day of reckoning, each one will stand alone. Judgment will not just come to particular communities and their Prophets.
Yaum al Qiyamah is the Islamic Day of judgment. Al-Akhirah, which means the end, is the moment of truth. Every Muslim life knowing that there will come a time when he will need to account for his life on earth.
Judgment day is important because it will ensure fairness. Men will see and receive what they had been striving to achieve. God will weigh people’s deeds. According to Rahman, it will be a moment of truth. Everything that people did in secret will be opened for all to see.
Some people will go with earthly gold to try to give to God so that He can save them. God will reject their bribe and instead send them to their sorrowful ending.
The Quran, according to Rahman, gives a standard picture of the end times in terms of the joys of the Garden and the punishments of hell. When people live righteously, they accrue goodness for the future. Evil begets people in their later life because they did something bad in their past lives.
Good people shall receive their deed sheets in their right hand while the evil will receive theirs in their left hand. There will be questions when people get to heaven. The guards of fire will ask the potential inmates why they were there. They will also have to answer whether they saw the messengers of God warning them.
When one knows that God is ever watching, one knows that his account of life will bring him close to hell or the Paradise of God. People who did not stop sinning on earth will not believe the things they will see happening during the end times.
Al-Akhirah in Surah al-Fajr
The sinners will come face to face with Hell on that day. The earth and everything it will crush down by the power of God. The offenders will start regretting why they never followed thoroughly the teachings (The Qur’an, Al-Fajr 89.21-26).
The righteous will receive a warm reception on Doomsday. A direct invitation from Allah awaits them. He will comfort them for pleasing Him with their good deeds on earth. Allah will show his satisfaction for their good deeds and welcome them into the Garden (The Qur’an, Al-Fajr 89.27-30).
Rahman points out that the righteous will gain a happier and better life. The evildoers will call out for help, but it will be too late. The time for repentance will be over. The mercy of God will no longer be able to save them. The questions and answers will only seek to prove what God had promised.
Al-Akhirah may just be another word for anybody else, but not to the believers. Every Muslim life knowing that after living on earth, there is coming life after death. God will produce everybody’s actions. Every person will be accountable for his actions.
After receiving God’s messengers, one must follow their teachings and the warnings from God to qualify to enter The Garden of Paradise. It will be very painful for the wicked because they will receive severe punishment in the everlasting fire.
Conclusion
Fazlur Rahman expounds on Islamic teaching on life after death according to the Quran. He is correct in his teachings. He opens up meanings from chapters and verses in the Quran with great clarity. He brings out his arguments openly by citing from the Quran.
Works Cited
The Qur’an. Trans. by Tarif Khalidi. New York: Viking, 2008. Print.