The Unseen Face of Islam

There are many people who study Islam. Some, like myself, focus on theological differences. However, one of the things I have learned is that the use of apologetic tools to prove the rationality of Jesus’ claims is hardly ever effective. That doesn’t mean such apologetic efforts should be discarded. Rather, it means we should be looking for additional tools when introducing Muslims to Jesus Christ. It has been observed that often power encounters rather than truth encounters help reveal God’s true nature within the Muslim community. It is within this context I recommend “The Unseen Face of Islam” by Bill Musk. The book goes much broader than theology, discussing those area of life, superstition, and tradition that are often forefront in the mind of a Muslim and thus more meaningful than intellectual arguments.

The book was written almost 25 years ago, but “The Unseen Face of Islam” is a very unique book in the way it approaches Muslims and the religion of Islam. I have read many books on Islam. There are countless volumes of books describing the tenets of Islamic doctrine. There are still bushels more that take an apologetic or polemic tone directed toward those tenets. Still others take a more scholarly and even-handed view of the Qur’an or the Hadith literature. Musk takes an approach I haven’t seen anywhere else. He examines the everyday life of Muslims, and how their practices differ from those official doctrines that Islam lays out. Most importantly, he connects the fact that a scholarly approach to Islam in general by Christians does not address the folklore, spiritism, and demonic powers that often come in to play in the daily life of most Muslims.

The author starts the book by covering a variety of topics having to do with superstition and religious rituals. Such topics as the evil eye, talismans, jinn, and festivals are discussed from the standpoint of individual accounts as well as patterns of behavior. Such traditions are sometimes based on obscure teachings of the Qur’an, but often they come out of societal habits that go back centuries before Islam itself. The reality is that these rituals provide deep meaning and cultural cohesion. To minister to Muslims, Christians must understand the embedded nature of these traditions and practices. Muslims look to them in order to have guidance, obtain healing, and seek protection from evil spirits.

This brings Musk to the main point of the book. Any purely academic approach to Islam will fail to meet the Muslim in the world in which he lives. Truth is a concept that Westerners value highly, and so we should. However, in Middle Eastern cultures, issues such as family ties, religious festivals, and supernatural entities take a more prominent role. Any attempt to evangelize Muslims must take these issues into account. Truth must be accompanied by power. Jesus is the great physician as well as the way, the truth, and the life. Jesus has power to cast out demons, to heal our infirmities, to answer prayers, and to meet us in our times of need. Jesus Himself made reference to the fact that belief in Him would often come by recognizing His miraculous power first, leading to the realization of who He is (John 5:36, John 14:11). His miraculous power is just as prevalent today as it was when He walked the earth.

Jesus’ abilities meet us no matter what our issue, but especially when we are being oppressed by spiritual forces. In the West, we tend to discount such powers as real and present, while the Biblical accounts tell a different story. Musk does a great job of breaking us out of our Western way of thinking in order that Muslims may be reached for Christ by not just the truth of His Word, but by the power of His presence as well.

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The Night of Power

I have recently returned to attending mosque now that my classes are over. Ramadan has just begun, and consequently the khutbah, or sermon, was about preparation for the month of Ramadan and correspondingly the Night of Power. Laylat al-Qadr, the night of power, is a very important day in Islam. Christianity has special holy days as well, such as Christmas and Easter. At first glance, it may seem we have found a similarity between the two religions. Both have holy days. But what is revealed when we examine the Islamic doctrines behind the night of power and compare its teaching to that of Christianity?

The night of power is described in the Qur’an in a few places. One prominent reference is as follows from chapter 97,

We have indeed revealed this (Message) in the Night of Power: And what will explain to you what the night of power is? The Night of Power is better than a thousand months. Therein come down the angels and the Spirit by Allah’s permission, on every errand: Peace!…This until the rise of morn!

Muslim tradition holds that the Night of Power occurs on the anniversary of the first verse of the Qur’an being revealed. Nobody is sure exactly which day this is, but it is believed to occur during the final ten days of Ramadan, specifically on one of the last five odd nights. So what makes this night so important?

Common Islamic interpretation of the Qur’an teaches that prayers and worship offered on the night of power are counted as more meritorious than those on other nights. The renowned Qur’an commentary by Al-Jalalayn states that “a righteous deed on that Night is better than one [performed] for a thousand months without it.” [i] This formulaic view of the meritorious multiplication factor of this special night is exemplified by this Muslim author’s exposition,

“For the sake of illustration, let us just try to put this down mathematically. If you worship Allah on this night every year for 55 years after attaining your puberty, then you would have 55,000 months to your credit. It is likened to as if you had lived for over 4,500 years, and achieved the rewards of a person who had lived that long and much more.” [ii]

This idea of “keeping score” runs antithetical to the Christian view of grace verses works, but that’s a topic for another article. For now, what does the Bible teach about special nights for prayer, worship, fasting, or other such religious activities? There are some holidays that Christians do celebrate such as Christmas and Easter. However, the Bible itself never discusses these days with respect to prayers being more likely to be answered or worship more appreciated.

Of course in the Old Testament there were holidays prescribed for the Jewish nation, (Deuteronomy 16:1) but they are given as days of remembrance, not days for increased efficacy of prayer (Deuteronomy 16:2-3). Rather, these special days serve as pointers which are to lead us back to Christ. (Colossians 2:16-17) The New Living Translation especially brings out this idea in Galatians chapter 4:9-11.

9 So now that you know God (or should I say, now that God knows you), why do you want to go back again and become slaves once more to the weak and useless spiritual principles of this world? 10 You are trying to earn favor with God by observing certain days or months or seasons or years. 11 I fear for you. Perhaps all my hard work with you was for nothing. 12 Dear brothers and sisters, I plead with you to live as I do in freedom from these things, for I have become like you Gentiles—free from those laws.

Special days are great for celebrating. It’s wonderful to participate in Easter sunrise service. I still remember the first Christmas Eve my wife and I celebrated together in a little church in Copper Mountain, Colorado. But these days offer no special arrangements from God to draw us closer or give us special merit. Every day is a day to search out God, and prayers are answered regardless of what day it is. Yet perhaps I should say there is a special day to talk to God, and that day is “today”. Again from the NLT

(2 Corinthians 6:2 NLT)
For God says,

“At just the right time, I heard you.
On the day of salvation, I helped you.”

Indeed, the “right time” is now. Today is the day of salvation.

In Christianity, all days give an equal opportunity to access God. In Islam, one day is given special preference. Again, when we examine these religions in more detail, we find the doctrines are complete reversals of each other.

[i] Jalal al-Din al-Mahalli, Jalal al-Din al-Suyuti. Tafsir al-Jalalayn. Amman, Jordan: Royal Aal al-bayt Institute for Islamic Thought, 2007, p757.

[ii] http://islamgreatreligion.wordpress.com/tag/what-is-lailatul-qadr-the-night-of-power/

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The Use of Parables

Throughout the Bible, Jesus often taught through parables (Matthew 13:10) in order to impart spiritual truth to His followers. Muslims also talk about the parables in the Qur’an. So it seems we have yet another reason to view Islam and Christianity as comparable. Of course, with a little investigation, we will find just the opposite to be true.

Are the use of parables in the Bible and Qur’an analogous, or are they completely dissimilar? To answer this question, great care must be taken to understand what a parable actually is. Just what defines a parable, and what does not? Some items in the Bible that are casually referred to as parables are better described as similitudes or metaphors. For example, when the kingdom of heaven is compared to leaven in the flour, (Matthew 13:33), linguistically this comparison is a straight similitude. Unlike a simile, which compares two unlike things, a similitude examines how something has a counterpart, a match, or how two like items resemble each other. Some teachings of Jesus are metaphors, figures of speech where a characteristic is applied to something that it is not directly applicable to. One such case is when Jesus says that Christians are “the salt of the earth” (Matthew 5:13).

Such statements are not parables in the fullest sense of the word. They are only comparisons on the level of similitudes or metaphors. There is nothing wrong with similes, similitudes, or metaphors. They certainly have their place in religious instruction. The Bible has many, and the Qur’an does as well. Here are two such examples from the Qur’an where the translator uses the term “parable” rather than “similitude”,

[22.73] O people! A parable is presented, so listen to it: Those you invoke besides God will never create a fly, even if they banded together for that purpose. And if the fly steals anything from them, they cannot recover it from it. Weak are the pursuer and the pursued.

[29.41] The parable of those who take guardians besides Allah is as the parable of the spider that makes for itself a house; and most surely the frailest of the houses is the spider’s house did they but know.

These and all other such verses from the Qur’an show examples of similitudes and metaphors, but not parables. So exactly what is a parable? A true parable is a story which evokes a response from the hearer. The true parable has a plot which develops into a climax, often with a surprising twist. Just like a joke, it has a “gotcha” at the end that often catches the listener off-guard. And just like a joke, when you stop to explain the joke, it loses its punch. The impact only occurs when you hear it with fresh ears.

For example, consider the parable of the landowner and evil farmers which begins in Matthew 21:33. In the presence of the Pharisees, Jesus recounts this hypothetical encounter about a landowner renting a vineyard to some tenant farmers. He sends some emissaries to collect the rent at harvest, but the renters injure and even kill people from the group. The storyline continues to develop (Matthew 21:36). It climaxes as the owner sends his own son, whom he presumes the renters will surely respect, (Matthew 21:37) but he is killed also (Matthew 21:38). Jesus asks the Pharisees what will happen to the evil famers, and they respond that the farmers will meet with the justice they deserve. But now comes the punchline. Jesus quotes the Old Testament (Matthew 21:42), and suddenly the Pharisees realize they are the butt of this “joke.”

45 When the chief priests and the Pharisees heard His parables, they understood that He was speaking about them.

The parable hits home on a completely new level. It sneaks up behind the listeners and surprises and astounds them. More than a straight comparison, instead it’s a full story with a developed plotline that catches the hearers unaware and strikes home with a heightened level of intensity.

Jesus taught using many other parables, and they challenge both the hearers of both His day and ours to higher levels of understanding and response. However, when Muslims speak of the parables in the Qur’an, they are only referring to similitudes and metaphors. The Qur’an has nothing comparable to the parable of the Good Samaritan, the seeds and the sower, or the prodigal son. The so-called parables of the Qur’an, as exemplified above, just quickly compare two items and then ask the reader to consider the likeness of those items.

Both the Bible and Qur’an use the word “parable” to describe some of their teachings. Yet the two books couldn’t be more different. Jesus teaches using hypothetical stories with plotlines that deliver a punch at the end. The Qur’an just contains similitudes and metaphors. The two corresponding holy books are completely different in this regard.

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