The Acquisition of Knowledge

Posted on November 27, 2014 by Robert Sievers

As many readers of this blog know, I recently graduated from Urbana Theological Seminary with a Masters in Religion with an emphasis in Islamic history and theology. Returning to school after a twenty year hiatus wasn’t easy. Yet it was important for me to gain a fuller comprehension of all aspects of religious history, thought, theology, and apologetics. Obtaining knowledge and developing the wisdom that derives from it is an aspiration that many people from different faiths share. But what happens when we look at the theological instructions regarding acquisition of knowledge that is given within Christianity and Islam?

In the Bible, it shouldn’t be surprising that God tells us to seek knowledge and understanding. In fact, the entire book of Proverbs is given to teach us how valuable knowledge and wisdom are, how they affect our lives, and how to employ them in our daily lives. They are so valuable, God tells us that they are to be sought more than silver and gold (Proverbs 8:10; Proverbs 16:16). We are blessed when we obtain them (Proverbs 3:13). Indeed, it guards our very lives (Proverbs 10:21). It allows us to more fully comprehend the mystery of God that is revealed in Christ (Colossians 2:2-3). If we lack wisdom, we can ask God Himself, who is pleased to grant it to us with abundance and without reproach (James 1:5).

Perhaps the Biblical account which most reveals God’s view of wisdom and the human need to acquire it is that of King Solomon. Very early in his reign, God tells Solomon to ask anything he wants from Him (1 Kings 3:5). Solomon chooses to request a wise and discerning heart in order that he could be a wise and just ruler (1 Kings 3:9). God was very pleased by this request (1 Kings 3:10), so much so He granted Solomon a number of other things as well (1 Kings 3:13). Because Solomon put first things first, God was pleased to reward him in excess of what he had asked.

Other Biblical characters asked for wisdom, but in a much more confrontational way. How far can this idea of asking God for wisdom be pushed? In the book of Job, Job is stricken with calamity and longs to know why. He confronts God in an effort to find out what is going on (Job 7:20). Even though Job knows God’s power and justice are perfect, still Job demands an answer from God Himself (Job 10:1-2; Job 13:3). While God does not explain the inner workings of why calamity often strikes the seemingly undeserving, God never once rebukes Job for asking the difficult questions.

The Qur’an offers a somewhat different perspective on asking such difficult questions.

[5.101-102] O you who believe! do not put questions about things which if declared to you may trouble you, and if you question about them when the Quran is being revealed, they shall be declared to you; Allah pardons this, and Allah is Forgiving, Forbearing. A people before you indeed asked such questions, and then became disbelievers on account of them.

In this verse, Muslims are specifically told NOT to ask hard questions because the knowledge that they receive in return may do more harm than good. In other words, the pursuit of knowledge within Islam has limits. Any question that is not well defined or is in any way “outside the box” is frowned upon.

It is paramount to make sure this ayah is not taken out of context. Is this really what this section of the Qur’an means? To ensure this is the correct interpretation, consider what ibn Kathir, one of the most prominent early Qur’an commentators had to say regarding these verses of the Qur’an,

The apparent wording of this Ayah indicates that we are forbidden to ask about things that if one has knowledge of, he would be sorry he had asked. Consequently, it is better to avoid such questions. [i]

Some Muslims herald Islam’s commands to pursue knowledge, but the Qur’an and Hadith give a mixed message at best. While knowledge is applauded in some Hadith, others make it clear that this refers to religious knowledge only. Even that knowledge which is to be pursued is restricted to memorization of the Qur’an and understanding of well-defined Islamic principles. Asking the hard questions is strictly prohibited.

To review, on the surface both Christianity and Islam suggest that acquiring knowledge is a lofty goal. However, a closer look shows that the God of the Bible tells us to pursue knowledge at all costs, to ask Him to give us all knowledge and wisdom. In Islam, the acquisition of knowledge is only limited to well-understood religions dogma. Any investigation that strays form the norm is disparaged. No matter where you look, Christianity and Islam approach topics from completely different perspectives.

[i] http://www.qtafsir.com/index.php?option=com_content&task=view&id=731&Itemid=60

Posted in Unraveling_Islam | Tagged | 1 Comment

The Fate of Jinn

Posted on November 3, 2014 by Robert Sievers

In today’s modern scientific mindset, the idea of supernatural beings is readily dismissed. The notion of angels and demons is viewed as nothing more than outdated religious myth. Yet those who are more alert to this realm recognize the reality of spiritual beings that often times operate just outside our sphere of conscious perception. Both Christians and Muslims alike acknowledge the existence of such beings and their clandestine and obscure interaction with humans. So it seems here might be a similarity between the two religions, but of course a closer inspection will reveal something else entirely.

In Islam, the Qur’an discusses a group of beings known as the jinn. These jinn are said to be another race of beings created by Allah. It is from this Arabic term we get the English word “genie.” These jinn are mysterious creatures and even within Islam there are questions about exactly what jinn can and cannot do. These creatures are generally viewed as malicious, and stories from within predominately Muslim areas abound. It’s hard to know which are factual and which are exaggerations. One Muslim I spoke with recently told me about some jinn that harassed his village when he was a boy. The exact details of how these jinn interact with men are under debate. But what is not under debate according to Islamic doctrine is that some jinn chose to become Muslims when they heard the Qur’an. The Qur’an itself speaks to this in Surah 72, verse 1-2.

[72.1] Say: It has been revealed to me that a party of the jinn listened, and they said: Surely we have heard a wonderful Quran, Guiding to the right way, so we believe in it, and we will not set up any one with our Lord:

When the Qur’an was revealed, these jinn are reported to have been amazed by it, and thus some of the jinn took this opportunity to become Muslim, obedient servants of Allah. As noted Islamic commentator Sayyid Abul Ala Maududi explains,

The Qur’an also explains that the jinn, like men, are a creation possessed of power and authority, and they, just like them, can choose between obedience and disobedience, faith and disbelief. This is confirmed by the story of Satan and the event of the jinn affirming the faith as found in Surahs Al-Ahqaf and Al-Jinn. [i]

So Islam teaches that there are supernatural beings that made a choice to become followers of Allah. Does the Bible also talk about supernatural beings? Indeed it does. The Bible talks about both angels and demons. An angel named Lucifer rebelled against God, taking many followers with him (Revelation 12:9). He is now referred to as Satan, or the devil. Those beings who followed Satan are referred to as demons. Some of them have been given some amount of freedom before a time of judgment yet to come (Matthew 8:29) while others are already bound awaiting that final judgment (Jude 1:6). Those beings who did not rebel are called angels, and they continue to work in the service of God performing various tasks, such as transmission of messages (Matthew 1:20, Luke 1:13), gathering people at the end of the age (Matthew 13:41), and somehow watching over children (Matthew 18:10).

So both Islam and Christianity attest to the presence of supernatural beings, some good and some bad. But something very different is going on here. In Islam, notice that some of the jinn converted to Islam when they heard the Qur’an. They become Muslims, finding redemption from the Islamic point of view.

The issue of redemption for supernatural beings within Christianity is also discussed in the Bible. However, when compared to the Islamic doctrine of jinn, the Bible posits the exact opposite state of affairs regarding demons. Because God sent His Son as an intercessor in the form of a human, Jesus was able to represent humans before the Father. But this price that Jesus paid as a human does not reconcile the fallen angels. From Hebrews 2:16,

For assuredly He does not give help to angels, but He gives help to the descendant of Abraham.

In the book of Hebrews, the author makes certain to point out that it was because God became a human in the person of Jesus that now provides the mechanism by which humans can be saved (Hebrews 2:14, Hebrews 2:17). Somehow, because God paid the price for sin as a human, humans are able to be saved. But God did not die as an angel, so the fallen angels are incapable of being redeemed.

In Islam, mischievous supernatural beings can be redeemed after hearing the Qur’an. In Christianity, fallen angels have sealed their fate, and cannot be redeemed. Once again, Islam and Christianity demonstrate an exact anti-parallel doctrine when viewed up close.

[i] http://www.searchtruth.com/tafsir/tafsir.php?chapter=72

Posted in Unraveling_Islam | Tagged | 2 Comments

Forgiveness

Posted on October 13, 2014 by Robert Sievers

Within both Christianity and Islam, a great deal of attention is paid to the issue of forgiveness. Both Muhammad and Jesus talked about forgiveness extensively. Because of this, many people assume that Christianity and Islam are quite similar. A cursory examination may lead to erroneous conclusions that only minor details vary between the two respective stances on forgiveness. However, a closer look at how Jesus and Muhammad approached the subject of forgiveness reveals some insightful and profound differences.

Forgiveness in Islam is a subject that occurs often in both the Qur’an as well as the Hadith. As an example, The Qur’an states,

[47:19] So know, [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women. And Allah knows of your movement and your resting place.

In this verse, Muhammad and his followers are told about the exclusivity of Allah as God, and that they should be asking for forgiveness. Yet something is happening here that may not be immediately evident. Not only are Muslims commanded to ask for forgiveness, but Muhammad himself is included in that directive. Many modern Muslim apologists explain this away claiming that Muhammad did not sin, and thus was not required to seek forgiveness in the same way as other Muslims. However, the Hadith tell a different story. Perhaps it is best to draw our own conclusions by letting Muhammad’s own words speak for themselves. In his private life, Muhammad sought forgiveness, and his actions are recorded in countless Hadith, of which I have provided two as examples.

O Allah! Forgive me my sins that I did in the past or will do in the future, and also the sins I did in secret or in public. [i]

O my Lord, forgive me, and accept my repentance [ii]

As mentioned earlier, Muslims contend that Muhammad asked for forgiveness as an example to other Muslims only, and that he himself did not sin in such a manner that required him to actually need this forgiveness. While I strongly disagree with the logic that Muslims use to justify such arguments, something bigger is going on here so I choose to bypass this point of contention in order to arrive at a deeper truth. Regardless of whether he needed to or not, Muhammad definitely asked for forgiveness.

How does this compare to Jesus? As it happens, the Bible does clearly state that Jesus was sinless (2 Corinthians 5:21, Hebrews 4:15). This is a foundational aspect of Christianity. If Jesus hadn’t led a sinless life, how could He have been the perfect sacrifice (Hebrews 9:14)? If He wasn’t the perfect sacrifice, how could He have paid for our sins (Hebrews 10:11-12)?

Since Jesus was sinless, (1 Peter 2:22, 1 John 3:5) He did not need to ask forgiveness. Not once did he ever do so even for show. Jesus never prayed for forgiveness, not even to serve as an example for the disciples. He did instruct the disciples on prayer, (Matthew 6:9) which included asking for forgiveness, but Jesus Himself never prayed that way.

Instead, when dealing with the issue of forgiveness, Jesus does something quite different. When four men daringly lowered a paralytic down to Him in the midst of a crowded room, Jesus told him that “his sins are forgiven” (Mark 2:5). Such a statement evoked a strong yet proper response from the religions leaders of the day. They considered this action blasphemous, and rightfully so (Mark 2:7). Jesus continues by healing the paralytic. He then asks which is easier, to supernaturally heal a person, or to forgive their sins. Of course both are humanly impossible. Thus the question is posed as a means to show that Jesus’ statements regarding forgiveness of sins carries full weight and authority (Mark 2:10-11). Rather than seeking forgiveness for sin, Jesus went around granting forgiveness to others. He even prayed for forgiveness for the very people who hung him on the cross (Luke 23:34). Since God alone has authority to forgive sin, this is yet another demonstration and validation of who Jesus is.

This disparity couldn’t be more striking. Both Muhammad and Jesus speak of forgiveness, but they do so in exactly opposite ways. Muhammad prays to Allah to forgive him. Jesus bestows forgiveness on others. Which one do you want to put your trust in?

[i] Sahih Bukhari, Volume 9, Book 93, Number 482 http://www.sahih-bukhari.com/Pages/Bukhari_9_93.php

[ii] Jami` at-Tirmidhi Vol. 6, Book 45, Hadith 3433 http://sunnah.com/tirmidhi/48

Posted in Unraveling_Islam | Tagged | Leave a comment