LESSON 35
COMMON VALUES IN ISLAMVatican II pointed out a number of beliefs, attitudes and practices that Christians and Muslims have in common:
They profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day. (L.G. 16)They worship God, who is one, living and subsistent, merciful and almighty, the Creator of heaven and earth, who has also spoken to men. They strive to submit themselves without reserve to the hidden decrees of God, just as Abraham submitted himself to God's plan, to whose faith Muslims eagerly link their own. Although not acknowledging him as God, they revere Jesus as a prophet, his virgin Mother they also honour, and even at times devoutly invoke. Further, they await the day of judgment and the reward of God following the resurrection of the dead. For this reason they highly esteem an upright life and worship God, especially by way of prayer, almsdeeds and fasting. (N.A. 3)
The Catholic Church rejects nothing of what is true and holy in these religions. She has a high regard for the manner of life and conduct, the precepts and doctrines which, although differing in many ways from her own teaching, nevertheless often reflect a ray of that truth which enlightens all men. (N.A. 2)
The Church does not go as far as saying that non-Christian religions are "means of salvation". Nevertheless some of their practices can be. After the gathering at Assisi in 1986 the Pope made the following comment:
There was discovered in an extraordinary way the singular value that prayer has for peace, and that peace cannot be obtained without prayer, the prayer of all, each in his own identity and search for the truth... We can maintain that every authentic prayer is stirred up by the Holy Spirit who is mysteriously present in the heart of everyone.In Redemptoris missio the Pope remarks that "the presence of the Spirit concerns not only individuals, but also society and history, peoples, cultures and religions. The Spirit is at the origin of the noble ideals and good initiatives of humanity in progress... It is the Spirit who scatters the 'seeds of the Word', present in various rites and cultures, and prepares them for maturing in Christ" (n. 28).
In people brought up in a devout Muslim home we often notice a pleasant politeness, hospitableness, honesty in work, as well as faithfulness to prayer and compassion to those who are in need. Prayer is not just doing the five prayers daily or calling on God to answer needs, but is a submission to him and trust in him in times of difficulty and willingness to suffer in doing what pleases God. They are guided by a code of behaviour which may derive from a Qur'ānic passage such as the following:
Do not place any other deity alongside God...Do not worship anything but him.
Be good to your parents; if one or both of them become old do not insult or be rude to them but speak respectfully to them. Stoop before them with a bow of compassionate lowliness and say, "My Lord, show them mercy, just as they took care of me when I was little."
Give your neighbour his rights, the same to the poor and the traveller.
Do not spend wastefully; the profligate are the brothers of Satan...
Do not close your hand on your neck [refusing to give] and do not open it too widely lest you be dishonoured and miserable...
Do not kill your children from fear of poverty; we provide for them and you; killing them is a big sin.
Do not go near fornication; that is a defilement, and what an evil way!
Do not kill unlawfully those whose lives God has made sacred, but if someone is killed unjustly we give his representative power [to revenge] but he should not be excessive in killing; he will certainly be helped.
Handle the property of orphans with utmost respect until they reach maturity.
Fulfill your promises, for you are responsible for them.
Give true measure when you measure and weigh with a correct scale...
Do not follow [rumours of] what you do not know; you are responsible for your listening, watching and thinking.
Do not walk insolently on the earth; you cannot open the earth or reach the tops of the mountains. (17:22-37)
Muslims also have a strong sense of community. If this sometimes makes them over-proud as "the best community produced among men" (Q 3:110) disdaining and discriminating against others, nevertheless it helps to level tribal and racial differences, promote peace and instigate a sense of duty and generosity towards the common good of the community. Community membership is reinforced by: (1) an initiation rite: reciting the shahāda (see Lesson 16), normally "at the hands of" someone with a complete bath and taking a new name; (2) definite and regular ritual prayers (see Lesson 17); (3) sacred places, like the Ka`ba in Mecca as well as other shrines and mosques, and sacred times, like the two great `īds, as well as minor feasts such as the birthday (mawlid) of Muhammad (12 Rabī`u I3rd month; see Lessons 17 to 19); (4) an ideology defining Islam as the perfect and final revelation (see Lesson 38).
Christians will find in the Qur'ān considerable material that coincides with what they know from the Bible, even though the two scriptures vary in detail and in overall teaching. There is reference to creation in six (or two) days (7:54; 41:9-12) and to the existence of spirits: jinn (the spirits of the Arab traditional religion), Iblīs or Satan (who refused to bow down to Adam and was cast out of Paradise and tempts men), other satans, the "spirit" (taken to be Gabriel) and other angels.
The Qur'ān lists Biblical prophets such as Abraham, Isaac, Jacob, Noah, David, Solomon, Job, Joseph, Moses, Aaron, Zechariah, John (the Baptist), Jesus, Elijah, Ishmael, Elishah, Jonah, and Lot (3:83-86; cf. 4:163). Idrīs, who may be Ezrah or Enoch, is added in Qur'ān 19:56. Non-Biblical prophets include Shu`ayb, Hūd, and Sālih. Yet the Biblical prophets in the Qur'ān are mostly devoid of their own personalities and are used simply as examples why people should believe in God and in Muhammad.
Only Jesus and Mary stand out as a "sign for all peoples" (21:91; 23:50), but, at variance with the Gospels, Jesus' crucifixion and divinity are denied. The story of the Annunciation is told twice (19:16 ff. and 3:42 ff.). Mary withdrew to "an eastern place" where she stayed "behind a curtain". The angel (name not mentioned, but Muslim commentators say it is Gabriel) appears to her in the form of a handsome man who says, "God has chosen you and purified you, and chosen you above all women" (lit. "above the women of the world"). She recoils in fear, but is reassured and told that she would have a child. She protests that no man has touched her and she is not a harlot, and the angel tells her that all God has to do is say "Be" and it is. Mary then withdrew to "a faraway place" where she gave birth. The pains of delivery made her despair, but God told her not to be sad but to shake the palm tree where she rested and eat the dates and drink from a stream that appeared. When she brought the child home she was accused of being unchaste. Mary simply pointed to the child, who proceeded to preach a sermon about his prophetic mission. (These and other Qur'ānic details are found in earlier apocryphal gospels.)
Of Jesus' public life there are only vague allusions. Finally, "the Jews did not kill him, nor did they crucify him, but it was only made to appear so to them. Those who differ about him are not sure about him. They have no knowledge of him, but are only following fantasy. They certainly did not kill him, but God lifted him up to himself" (Q 4:156-158).
The Last Day, after monotheism, is the most important theme in the Qur'ān. That is when the dead are raised and judged. Common Muslim teaching is that Paradise and Hell are empty until the Last Day, but until then the souls of the dead are conscious and happy or miserable as they deserve. Muslims commonly believe that only unbelievers stay in Hell eternally. All Muslims will go there, but God will rescue those who fear him (19:71-72), especially at the intercession of Muhammad (as many interpret 2:255; 6:51,70; 10:3; 19:87; 20:109).
Paradise is a place of delight (2:25; 4:57; 11:108; 43:68-73; 47:15ff; 56:10-26). This includes being served fruits, good food and wine that does not intoxicate, the use of beautiful women (hūr 44:54; 52:20; 55:72; 56:23; cf. 37:48; 38:52; 55:56-8; 56:35-40; 78:33), who may be wives (13:23; 40:8; 36:56; 43:70) or "purified spouses" (2:25; 3:15; 4:57), peace with everyone, and above all the vision of God (75:23). Most Muslim theologians say that seeing God is only an occasional activity.
QUESTIONS
- Discuss what Christians and Muslims have in common according to Vatican II and Pope John Paul II.
- What are the guidelines that promote good behaviour among Muslims?
- Discuss the importance of community in the life of a Muslim.
- Discuss the topics where the Bible and the Qur'ān overlap, and how they differ on these topics.
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