Islamic Theology

Editor’s Note:  In this installment of our review of the Islamic worldview we offer the following distillation of Islamic Theology.  Right up front, we offer our sincere apology to learned Muslims for any misstatement of fact or inappropriate juxtaposition of materials presented.   In our attempt to inform we have undoubtedly illuminated our relative ignorance of Islam more than we have our better understanding of Islam. However, our quest for information, learning and understanding continues, and we hope that what we offer here is at least a starting point for additional research by our readers as it is for ourselves.   Beyond the surface basics, Islam is a complicated system for the non Muslim Westerner who does not have ancestral connections with Islamic traditions and culture.   Comments are open and your comments are welcomed.  

Islamic Theology

The core document of Islam is the Qur’an. The Qur’an, (from the verb qara’a “to read” or “to recite”), is the holy book of Islam. Devout Muslims believe that the Qur’an is the literal word of God (Arabic Allah) and the culmination of God’s revelation to mankind as revealed to Muhammad —the final prophet of humanity—over a period of twenty-three years through the angel Jibril.

The second core document of Islam is the HadIs, or Hadith. While the Qur’an contains the Prophet’s “revelations” (wahy); the HadIs, contains all that he did or said, or enjoined, forbade or did not forbid, approved or disapproved.  The Qur’an and the HadIs (“Sayings” or “Traditions”), usually called the Sunnah (“customs”), both are centered in Muhammad. The word HadIs, singular in form (pl. ahAdIs), is frequently used collectively for all the traditions taken together (HadIs and Sunnah), for the whole sacred tradition.  However, the HadIs and Sunnah are considered distinctly different text by some Islamic scholars including Amin Ahsan Islahi. (Editor’s Note: We will present a more complete comparison of Sunnah and Hadith as a separate page, but for now we offer a ever so brief explanation.)

The Hadith is the recorded teachings, rulings, and actions of Muhammad as recounted by his early associates. Muslims believe that the Hadith is also inspired by God, and thus are to be obeyed. Unlike the Qur’an, the Hadith enjoy a diversity of sources and divergence of readings. It is not uncommon to find a variety of forms of particular sayings or recollections of Muhammad’s actions. Different Muslim factions have different collections or highlight different actions or sayings recorded in the Hadith.

The Sunnah of Muhammad includes his specific words, habits, practices, and silent approvals:[2] it is significant because it addresses ways of life dealing with friends, family and government.[3] Recording sunnah was an Arabian tradition and, once people converted to Islam, they brought this custom to their religion.[4] The sunnah is consulted after referring to the Qur’an, if the issue is not addressed there. The term “Sunni” denotes those who claim to practise these usages. In Shi’a Islam the term includes the deeds and sayings of the twelve Imams who Shi’a Muslims believe were chosen to lead the Muslim community (Ummah).

In addition to the Qur’an, Hadith and Sunnah, are the works of noted scholars of Islam, whether Muslim or non-Muslim, as well as works popularly promoted by Islamic organizations.  According to the notable Islamic scholar, Javed Ahmad Ghamidi, Sunnah predates both the Quran as well as Muhammad, and is actually the tradition of the Prophets of God, specifically the tradition of Abraham. A broad form of Sunnah was already being practised by the Christians, Jews and the Arab descendants of Ismail, when Muhammad reinstituted this practice as an integral part of Islam. Sunnah and Quran both are equally authentic and the former includes worship rituals like Salah, Zakah, Hajj, fasting in Ramadan as well as customs like circumcision. [10]

Though the non-Muslim world is not as familiar with the Sunnah, or HadIs, as with the QurAn, the former even more than the latter is the most important single source of Islamic laws, precepts, and practices.

Finally, with regards to Islamic Theology, Islam rests firmly in the essential Muslim profession of faith: “La ilaha illa Allah, Muhammad Rasool Allah. [There is no God but God and Muhammad is the Messenger of God.]”

Some Central Beliefs of Islam

Muslims believe in Unitarian theism. They reject the Christian doctrine of the Trinity and deny the deity of Jesus Christ. The one unforgivable sin is shirk, associating partners with God (i.e., polytheism). God is viewed as sovereign over humans and history, which has led to a discussion of the relationship between God’s sovereignty and human responsibility that parallels the same discussion among Christians.

Muslims also affirm the existence of angels and jinn, the latter being mischievous spirits made from fire. The angels exist in a hierarchy, with Gabriel at the top. Some believe that two angels attend each person, one recording good deeds and the other recording bad deeds.

The Qur’an teaches that God has sent prophets to every nation under heaven, though the final prophet is Muhammad.  Also, while God gave special books to Moses, David, Jesus, and Muhammad, only the one given to Muhammad, the Qur’an, has been preserved without error, and is thus the ultimate authoritative scripture.

Capping off the central beliefs of Islam is the Day of Judgment, a day when every human being will face a weighing of deeds, both good and evil. Only if the weight of one’s good deeds surpasses that of one’s bad deeds can each person hope to enter into Paradise rather than descending into Hell.

Islamic Practice
Building upon the central beliefs of Islam (meaning “submission”), a devout Muslim (“one who submits”) is expected to practice the “pillars” of their religion:

  1. The first pillar of Islam is the confession of faith: There is no God but Allah and Muhammad is his prophet. If a person pronounces this confession with sincerity of mind and heart, then he or she is a Muslim.
  2. The second pillar is prayer. Muslims are expected to engage in prayer five times a day, facing Mecca. On Friday, Muslim men (and, in some cases, women) are expected to meet at a mosque to engage in noon prayer.
  3. The third pillar is fasting during Ramadan. This involves refraining from food, smoking, and sexual relations during daylight hours, though these may be enjoyed after sundown.
  4. The fourth pillar is almsgiving. Muslims are expected to give 2.5 percent of their annual capital to the poor, either directly or through Muslim charitable organizations.
  5. The fifth pillar is pilgrimage. All Muslims are expected to make a pilgrimage to Mecca at least once in their lifetime, if their finances and health permit.
  6. The sixth pillar is that of jihad, which has two facets. First, it is the battle against temptation and sin for the sake of self-control. Second, it is the battle against any and all who oppose Islam.2

Islam and Other Religions
Because Muhammad was the final prophet and the Qur’an God’s final revelation, Muslims reject all claims to new divine revelation or inspired prophets. Thus they are highly critical of groups branching off of pure Islamic Theology, such as the Baha’i,3 the Ahmadiyyah,4 and the Nation of Islam (i.e., “Black Muslims”),5 which assert prophetic continuation past Muhammad.

There was a time when Muslims embraced adherents of other monotheistic faiths (such as Jews and Christians), this came to an end with the finished work of Muhammad and the full revelation of the Qur’an. Now only Muslims are accepted by God: “If anyone desires a religion other than Islam (submission to God), never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good)” (3:85).6

Conclusion – from the introduction of Understanding Islam Through HadIs by Ram Swarup.  Used without authorization, but with the deepest respect.

We Quote:
Islam is not merely a theology, or a statement about Allah and his relationship with His creatures.  Besides containing doctrinal and creedal material, it deals with social, penal, commercial, ritualistic, and ceremonial matters.  It enters into everything, even into such private areas as one’s dress, marrying, and mating.  In the language of the Muslim theologians, Islam is a “complete” and “completed” religion.

It is equally political and military.  It has much to do with statecraft, and it has a very specific view of the world peopled by infidels.  Since most of the world is still infidel, it is very important for those who are not Muslims to understand Islam.

The sources of Islam are two: the QurAn and the HadIs (“Sayings” or “Traditions”), usually called the Sunnah (“customs”), both having their center in Muhammad.  The QurAn contains the Prophet’s “revelations” (wahy); the HadIs, all that he did or said, or enjoined, forbade or did not forbid, approved or disapproved.  The word HadIs, singular in form (pl. ahAdIs), is also used collectively for all the traditions taken together, for the whole sacred tradition.

Muslim theologians make no distinction between the QurAn and the HadIs. [Editor: Exceptions noted]  To them both are works of revelation or inspiration.  The quality and degree of the revelation in both works is the same; only the mode of expression is different.  To them, the HadIs is the QurAn in action, revelation made concrete in the life of the Prophet.  In the QurAn, Allah speaks through Muhammad; in the Sunnah, He acts through him.  Thus Muhammad’s life is a visible expression of Allah’s utterances in the QurAn.  God provides the divine principle, Muhammad the living pattern.  No wonder, then, that Muslim theologians regard the QurAn and the HadIs as being supplementary or even interchangeable.  To them, the HadIs is wahy ghair matlU (“unread revelation,” that is, not read from the Heavenly Book like the QurAn but inspired all the same); and the QurAn is hadIs mutwAtir, that is, the Tradition considered authentic and genuine by all Muslims from the beginning.

Thus the QurAn and the HadIs provide equal guidance.  Allah with the help of His Prophet has provided for every situation.  Whether a believer is going to a mosque or to his bedroom or to the toilet, whether he is making love or war, there is a command and a pattern to follow.  And according to the QurAn, when Allah and His Apostle have decided a matter, the believer does not have his or her own choice in the matter (33:36).

References: To be added

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