In my previous blog I wrote ‘a tale of two leaders and a book’, about two different and sharply contrasting views of the Quran and Islam. Since then I have been sent a Youtube link by a friend, with a bemusing title, ‘Christianity is dead, Israel is dying and Islam is the religion of future’, that has caught my attention, particularly as it comes in the wake of Geerd Wilders’s tirade against the Quran and Islam.
This link is of particular significance, firstly as it is from a Rabbi, whom few would regard as a friend of the Quran or Islam, and secondly because of the understanding of both which he displays. His understanding appears to be the result of a combination of historical analysis, what he observed through his dealings with Islam, and his obvious skill in reading the Book. Thirdly, he spoke with clear respect towards the Quran, the Prophet and Islam, without a hint of detriment.
First, let me list some of his remarks. These I have taken from what appeared on the screen as subtitles in English, albeit a somewhat broken English. I did not understand the language of the Rabbi, but listening carefully to what he was saying, I could hear some of the words pronounced in the language shown and so assumed it was an authentic translation.
He spoke of Christianity as follows:
1- Christianity stopped being a ‘leading religion’ in the nineteenth century, with the rise of Marxism, and by the virtue of the makeup of its establishment it is now unable to withstand any social revolution.
2- Christianity provides spiritual support only for a group of people who are already dead;
3- Nothing really remains of Christianity, except its old historic buildings;
4- If a Christian goes to Church on a Sunday, just once, it is considered to be a good thing.
He observed about Islam:
1- Islamic teachings are built to withstand any changes in the world;
2- Islam arose differently from other religions and its leader received a divine message, ‘and there is no doubt about this’.
3- The establishment of Islam happened in a very clear way; there was a Prophet, God revealed to him the Message (The Quran), on the basis of which the Prophet built a religion, a new society and testaments;
4- Later events demonstrated that these teachings were indeed able to withstand any changes, and ‘we will find it very clear if we read the Quran’;
5- It is very clear in the Quran that its teachings were intended to survive in any situation;
6- ‘In the world today, little remains of any religion other than Islam;
7- Following the Prophet Muhammad and a commitment to Islamic teachings ensures ‘regular contact with the Creator;
8- Muslims kneel five times a day to God.
9- ‘In my travel to some European countries, I found quiet corners at airports. I observed at the prayer times, Muslims coming and placing newspapers on the ground and kneeling on their knees praying …… This is Islam.
10- “Islam in total is the Religion of future, and I think that within 70 years most of the land, will embrace the religion of Islam, and it can lead people in the right direction”.
In addition he spoke unfavourably of Judaism and Israel, saying ‘nothing remains of Judaism as a result of its falling under the shadow of Zionism; he further stated that Islam presents the only hope for solution to the problems of his country.
While Muslims may take much pride in what the Rabbi said about Islam, the Quran, and the prophet Muhammad, his statements also appear to reinforce the fact that many of the slurs and slanders uttered against Islam these days, are of a fallacious and malicious nature. Both Wilders and the Rabbi belong to groups of people, who do not subscribe to Islamic teachings, yet, thankfully, one could come up with a positive understanding of the religion, and encourage the others to study the book before they make up their minds solely on the basis of hearsay and prejudice.
The Quranic teaching is that ‘let there be no compulsion in religion, the truth stands out from falsehood’ (S2:V256)
The Quran invites people to investigate their belief and its foundations. It wants people to take absolute responsibility for the consequences of whatever they believe. It does not seek to stop people from having a belief other than Islam. Islam has always proclaimed a total freedom in this respect, with one exception: the only path acceptable to God is total submission to Him.
The Rabbi’s comments on Islam are positive ones for Muslims, and they should therefore feel confident in Islamic teachings. Only those people taking negative or extreme views could lack confidence in or misunderstand the teachings.
I would say to other friends and critics of Islam, there would be no reason to erect the barriers of prejudice, misunderstanding and difficult relationships between communities, if we lived positively and came to a good understanding of the teachings of Islam. Context always determines outcomes, or as the Islamic saying goes: ‘actions are based on one’s intention’ so let us help create a positive context in our community relationships and in understanding each others’ faiths, traditions and views of the world.
If a comparative discussion about Islam is to be conducted, in the proper manner, I would, like most Muslims, welcome it.
If you want to watch the video clip then here is the link:
http://www.youtube.com/watch?v=kMi_-xqhBYw&feature=player_embedded#at=34
I like and praise your wanting to create what seems to be a sense of mutual understanding in order to nurture an air of social cohesion while promoting Islamic values. Although you do not go into any depth or enter into complicated and often what may seem as tiresome theological discussion, you allow a reader to engage with the topic on a superficial level. The level of discussion may not be enough to maintain the engagement of any person well versed with the topic at some depth, yet allows one who is unfamiliar with the topic enough information to understand the message you attempt to articulate. This message, from what I understand, is to create mutual understanding in order to create a medium by which to develop social cohesion, while attempting to promote the values by which you yourself uphold.
ReplyDeleteBe cautious in using the words of another, namely, “Christianity stopped being a leading Religion in the Nineteenth Century…”.Some may dispute this comment, although not necessarily your own, it is a disputable ‘fact’. This extends towards the additional comments regarding Christianity.
To create a ”comparative discussion”, particularly when such a discussion, in the context of Seeking Truth, should be unbiased and met on equally and mutual ground. A Rabbi, although who comes across as being a well-versed and educated person in your article, is not necessarily the best authority to speak of a System of Religious Practice upon which he himself does not prescribe, particularly when he, in fact by reference to his title, prescribes to alternative System of Religious Practice thus rendering Christianity potentially invalid to begin before any investigation is conducted. You appear to risk creating an egocentric attitude of superiority in the mind of Muslim Seekers of Truth, in an article which seems to look down upon a stereotyped Systems of Religious Practice concurrently to holding our own with higher, universal validity at the expense of another expressed through the words of another.
Yet, with this said, you are quick to point out the Rabbi’s position by stating that he is also critical of Judaism and Zionism. This places the Rabbi, and yourself, in a more favourable position of neutrality. Your position is further realised as you continue to write that “there would be no reason to erect the barriers of prejudice, misunderstanding and difficult relationships between communities”.
ReplyDeleteAlthough I suggest that a Seeker of Truth SHOULD be in a position of neutrality, it seems that this itself is a fundamental philosophical paradox – i.e. as Human beings, we are never in a position of neutrality for we ARE nurtured into, for example, a cultural custom, way of expression (language), way of thinking; and these become the unconscious mindset by which we function in our daily lives within the variety of environments in which we find ourselves, social or otherwise.
You made a particular comment I enjoyed to read: “Context always determines intention”. Even those who profess that they are Muslim neglect to understand this, particularly when using the Quran and Sunnah as the basis to judge others – they often do not understand that ‘The Law’, like any other, is only able to provide guidance for general circumstances and not particulars. In this, it seems that this is not confined to merely a Muslim fallacy in perception, as it appears to be a Human trait to use judgement on General grounds. I, myself, find myself correcting my judgements in remembrance of this.
This is not the complete feedback I wish to provide as time to write is limited, plus I personally find a face2face conversation more beneficial to speak of such matters. However, I would like to add:
You finalise your article by inviting persons to engage in comparative discussions “in the proper manner”. What would be benefitical would be to give an idea of what “the proper manner” is. Personally, I find the methods of Aristotle in his works ‘Rhetoric’s’ to be of benefit of this: to begin from the basics concerning Knowledge and reality i.e. the studies concerning Epistemology, particularly the philosophies concerning how Knowledge is acquired, and how knowledge is validated. From experience, study, and long hours of reflection; Epistemology accounts for the differences between various Systems of Religious Practice and will allow a mutually inclusive method of investigation for the sincere Seeker of Truth.