In the piece Who is the Liar? John the Baptist or Yahya (يحيى), and Occam's Razor, we attempt to use ptoblrm solving tools to arrive at the truth, specifically Occam's Razor. This piece is intended to be complementary noting that we have yet to invoke the Triune God.
Ten Commandments
The Ten Commandments are a set of religious and ethical laws found in the Bible in the books of Exodus 20:1–17 and Deuteronomy 5:6–21. The general list is as follows:
1. You shall have no other gods before me.
2. You shall not make for yourself an idol (or "graven image") in the form of anything in heaven or on earth.
3. You shall not misuse the name of the Lord your God (or "take the Lord's name in vain").
4. Remember the Sabbath day by keeping it holy.
5. Honor your father and your mother.
6. You shall not murder.
7. You shall not commit adultery.
8. You shall not steal.
9. You shall not give false testimony (or "bear false witness") against your neighbor.
10. You shall not covet your neighbor’s house, wife, or anything that belongs to your neighbor.
The Quran does not present the Ten Commandments in a single numbered list as found in Exodus 20 or Deuteronomy 5, it explicitly acknowledges that Moses was given tablets containing divine guidance. Scholars often point to Surah Al-An’am (6:151-153) and Surah Al-Isra (17:22-39)as Quranic passages that parallel or expand upon the moral core of the Decalogue.
The Bible lists the commandments as a distinct, foundational covenant block. The Quran integrates these principles into its broader narrative and legal framework across various chapters.
The Biblical list is framed as a redemptive covenant between God and Israel ("I am the Lord your God who brought you out of Egypt"). Quranic ethical commands focus on the concept of Tawhid (absolute oneness of God) and universal submission to the divine will.
| Biblical Commandment | Quranic Treatment | Key Differences |
|---|---|---|
| No other gods / No idols | Monotheism (Tawhid) | Both strictly prohibit associating partners with God (Shirk). |
| Do not take God's name in vain | Honoring Oaths | The Quran emphasizes not using God's name in oaths to avoid doing good or acting justly (2:224). |
| Remember the Sabbath | Friday Prayer | The Quran references the Sabbath as a specific covenant for Jews but establishes Friday congregational prayer for Muslims, which allows for work before and after the service. |
| Honor your parents | Kindness to Parents | Both emphasize deep respect; the Quran specifically prohibits saying "uff" (a word of contempt) to them (17:23). |
| Do not murder | Sacredness of Life | Both prohibit murder. The Quran adds that killing one person is like killing all of humanity (5:32). |
| Do not commit adultery | Proximity to Adultery | The Quran tells believers not to even "come near" adultery, emphasizing the avoidance of circumstances that lead to it. |
| Do not steal | Punishment for Theft | Both forbid stealing, though the Quran prescribes specific legal punishments for theft as a deterrent. |
| Do not bear false witness | Absolute Justice | The Quran commands truthful testimony even if it is against oneself, one's parents, or the wealthy (4:135). |
| Do not covet | Contentment with Bounty |
The Beatitudes
While the Quran does not contain a direct literary equivalent to the Beatitudes (Matthew 5:3–12), many of its core ethical and eschatological themes overlap with the blessings Jesus pronounced. The Beatitudes are presented as a concise, poetic list of blessings. Comparable moral guidance in the Quran is often distributed across different Surahs or found in the "Farewell Sermon" (Khutbatu l-Wada) of the Prophet Muhammad, rather than in a single cohesive list of "blessed" states.
A major distinction lies in the nature of God. The Beatitudes repeatedly refer to believers as "children of God" (Matthew 5:9) and address God as "Father".
The Quran rejects the concept of God having children and instead frames the relationship as one of a Creator and His devoted servants or "slaves".
The Sermon on the Mount explicitly instructs followers to "love your enemies and pray for those who persecute you" (Matthew 5:44). In contrast, while the Quran encourages forgiveness, it also provides specific legal and defensive instructions for dealing with adversaries and oppressors.
The rewards in the Beatitudes are primarily spiritual and eschatological (the Kingdom of Heaven, seeing God). While the Quran also promises spiritual rewards, it frequently uses vivid, physical descriptions of Paradise (Jannah) as a land of tangible pleasure and bounty.
Parallels
Individual verses in the Quran echo the spirit of several Beatitudes:The Meek and the Righteous: The Quran (Surah 21:105) states that the "righteous servants" shall inherit the earth, a parallel to Matthew 5:5 ("the meek shall inherit the earth").
The Reward for Suffering: Both texts emphasize rewards for those who endure persecution. Quranic passages such as Surah 2:212 highlight that the pious will be in a higher position in the hereafter despite being mocked on earth.
The Narrow Path: The Quran refers to the "right path" (Surah 36:61) which is often difficult and avoided by unbelievers, similar to the "narrow gate" described later in the Sermon on the Mount (Matthew 7:13–14).
Focus on Inner Intent: Similar to the Sermon’s focus on the heart, the Quran emphasizes Taqwa (God-consciousness) and sincerity over mere ritual.
The Bible (Pater Noster / The Lord's Prayer)
The "Pater Noster" (Our Father)
appears in Matthew 6:9-13 and
Luke 11:2-4 as a model for how followers should pray.
Luke 11:2-4 as a model for how followers should pray.
Biblical scholars generally view it as a "pattern" or template for the heart's posture, covering worship, trust, and confession, rather than a rigid ritual to be recited verbatim without variation.
The Bible does not mandate a specific posture for this prayer; individuals can pray while standing, kneeling, or prostrating (falling on one’s face).
It addresses God as "Father," emphasizing an intimate, familial relationship.
The Quran (Al-Fatihah and Formal Prayer)
The Quran's closest parallel to the Lord's Prayer is Surah Al-Fatihah (The Opening), which is recited in every unit of formal Islamic prayer (Salah).The Quran commands believers to "establish" prayer but does not provide step-by-step physical instructions (such as the exact order of bowing or prostrating) within the text itself. These details are primarily derived from the Sunnah (the Prophet Muhammad's example) rather than the Quran alone.
The Quran mentions specific components of prayer, such as standing (Qiyam), bowing (Ruku), and prostrating (Sujud).
It addresses God as Rabb (Lord or Sustainer), focusing on His sovereignty as "Master of the Day of Judgment".
Spiritual Equality
Galatians 3:28 is a New Testament Bible verse that states, "There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus," emphasizing the unity and spiritual equality of all believers, regardless of their ethnic, social, or gender differences, as they share a common identity in Christ. It signifies that these earthly distinctions are overcome in the new spiritual reality found in Jesus, making all believers equal heirs to God's promises.The core message is that Christ creates a new community where traditional divisions lose their power.
The verse highlights that everyone, regardless of background (Jew/Gentile, slave/free, male/female), has the same access to spiritual blessings and privileges in Jesus.
Paul addresses major societal divides of his time (ethnicity, social status, gender) to show they don't define one's worth or standing with God.
It connects directly to the promise that through Christ, all people become Abraham's spiritual descendants and heir
In essence, Galatians 3:28 declares that in Christ, believers are united as one, transcending cultural, social, and gender barriers.
The verse highlights that everyone, regardless of background (Jew/Gentile, slave/free, male/female), has the same access to spiritual blessings and privileges in Jesus.
Paul addresses major societal divides of his time (ethnicity, social status, gender) to show they don't define one's worth or standing with God.
It connects directly to the promise that through Christ, all people become Abraham's spiritual descendants and heir
In essence, Galatians 3:28 declares that in Christ, believers are united as one, transcending cultural, social, and gender barriers.
The most analogous passage in the
Quran to Galatians 3:28 is Surah Al-Hujurat 49:13.
Like the biblical verse, this passage establishes that external human categories are irrelevant to a person’s standing before God, replacing them with a single criterion: Taqwa (piety or God-consciousness).
Human Equality and Diversity (Surah Al-Hujurat 49:13)
This verse emphasizes that humanity was created from a single pair and divided into diverse groups not for hierarchy, but for mutual understanding. It states, "...Indeed, the most noble of you in the sight of Allah is the most righteous (God-conscious) of you...".
Spiritual Equality of Men and Women (Surah Al-Ahzab 33:35)
This verse lists equal spiritual virtues and rewards for both men and women, directly addressing the "no male and female" aspect of the Galatians verse.
The requirement for women to wear a burka and needing a mahram to travel, are
not explicitly stated in the Quran; rather, it is a product of cultural tradition, varying legal codes, and specific theological interpretations of general modesty verses.
Reconciling Equality with Modesty
Scholars and practitioners offer several perspectives on why specific dress codes exist alongside spiritual equality:
Social Protection: Surah Al-Ahzab (33:59) states women should wear outer garments so they are "recognized and not molested". In this view, the dress code is a practical tool for safety in public, not a statement on spiritual worth.
Different Manifestations of Piety: Many Muslims believe that while men and women are spiritually equal, they have different biological and social roles. Modesty is seen as a universal requirement that manifests differently (e.g., men covering from navel to knee, women covering hair/body).
Liberation from the "Gaze": Some women view the burka or hijab as empowering, arguing it forces society to value their intellect and character over their physical appearance, thereby fulfilling the spiritual equality mentioned in verse 33:35.
Legal and Compulsory Enforcement
In 2026, the requirement to wear a burka is legally enforced in only a few regions, most notably under the Taliban in
While Surah Al-Hujurat 49:13
establishes that all humans are equal in origin and that true superiority is based solely on piety (taqwa), the various restrictions on female movement and dress code typically stem from interpretations of Hadith (prophetic traditions) and classical Islamic jurisprudence (fiqh), rather than direct Quranic verses.
Scholars generally agree that women are permitted to leave their homes for essential needs, work, education, or visiting the mosque without a male guardian (mahram). The debate primarily concerns travel over long distances (often defined as 48–57 miles or more than three days).
Traditional View (Hanafi & Hanbali): Some scholars maintain that a woman should not travel long distances without a mahram, based on specific Hadith intended to ensure her protection.
Conditional/Modern View (Shafi'i, Maliki, & Contemporary): Many scholars, including those from Al-Azhar and Dar al-Ifta' of Egypt, argue that the original prohibition was based on safety concerns of the 7th century, such as bandits or war zones. They hold that if the journey is safe (e.g., modern air travel) or if the woman is with a trustworthy group, she may travel alone for any permissible purpose.
Protection over Prohibition: Proponents of these rules argue they are designed to protect and honor women in unsafe environments, not to restrict their freedom as a form of inequality.
Classical jurists like Ibn Hazm emphasized that because men and women have equal religious responsibilities, women must be able to travel alone if no mahram is available, particularly for obligatory duties like the Hajj.
Freedom of Movement: Quranic verses like 33:59 advise women to wear specific garments when going out for identification and protection from harassment, which implies an inherent right to move about in society.
Verses such as 3:195 and 16:97 reiterate that God rewards all believers—male or female—equally for their actions, which scholars use to argue for equal access to life's activities, including education and travel.
Vicarious Atonement
In the Quran, there is no direct equivalent to the Christian concept of Christ’s vicarious expiation (atonement). Instead, the relationship with God is restored through direct repentance and divine mercy.Key analogous and contrasting concepts in the Quran include:
Direct Repentance (Tawbah)
In Islam, there is no "Original Sin" that requires a blood sacrifice to bridge a gap between man and God
Forgiveness is obtained directly from God through sincere regret, stopping the sin, and resolving not to return to it.
No Intermediaries: The Quran emphasizes a direct connection; there is no need for a "middle man" or priest to facilitate a relationship with God.
A central Quranic principle is that "no bearer of burdens shall bear the burden of another" (Surah 6:164, 53:38). This explicitly rejects the idea of one person (even a sinless prophet) paying the price for the sins of others.
Divine Attributes of Forgiveness
The Quran restoration of the relationship with God is based on His inherent nature rather than a historical event like the crucifixion.
The Forgiver: God is frequently referred to by names like Al-Ghafoor (The Most Forgiving) and Al-Tawwab (The Acceptor of Repentance).
Limitless Mercy: The Quran states, "Despair not of the mercy of Allah. Indeed, Allah forgives all sins" (Surah 39:53).
Good Deeds "Wiping Out" Bad Deeds
The Quran suggests a moral "expiation" where positive actions can erase negative ones: "Surely good deeds wipe out evil deeds" (Surah 11:114). This acts as a practical way to rectify one’s standing with God through continuous self-improvement.
Faith and Works
The relationship between faith and works is a central theme in the New Testament, primarily addressed through the writings of the apostles Paul and James. While they may appear to contradict each other, they are generally understood as describing two sides of the same coin: faith is the cause of salvation, while works are the evidence of it.
In the Quran, the analogous concept to "faith and works" is the inseparable pairing of Iman (faith) and Amal Salih (righteous deeds). The Linguistic Formula: The phrase "those who believe and do righteous deeds" (Arabic: alladhina amanu wa amilu as-salihat) appears more than 50 times in the Quran. This repetitive coupling establishes that faith and action are two sides of the same coin; one is incomplete without the other for attaining spiritual success and salvation.
Iman (Faith): Represents the inner conviction of the heart, the verbal testimony of God's oneness, and the acceptance of His guidance.
Amal Salih (Righteous Works): Refers to actions that are inherently good, performed with sincere intention for the sake of God, and in accordance with divine guidance.
The Interdependent Relationship:Root and Branch: Islamic theology often compares faith to the root of a tree and works to its branches. While the tree cannot exist without the root (faith), it is not a complete, "living" tree without its branches (works).
The Quran teaches that belief without works is viewed as hypocrisy, while works without belief are considered insincere and spiritually void for the hereafter.
Faith is not static; it is said to increase with acts of obedience and decrease with acts of disobedience.
While both are required for reward, Islamic tradition emphasizes that neither faith nor works "earn" entry into Paradise on their own merit. Rather, they are the conditions upon which God bestows His Rahma (Mercy) and Fadl (Grace), which ultimately grant salvation
Depends on what Sin Is
Christians view God as a Father and because of original sin, a Redeemer is required, whereas in Islam, man is viewed as a slave.
The Bible (Sonship): In Christianity, believers are seen as adopted children of God (John 1:12-13). However, this relationship is fundamentally broken by Original Sin—an inherited sinful nature from Adam that separates all humanity from God's holiness. Because a "child" is born into a fallen state, they cannot fix this relationship themselves.
In Islam, the primary relationship is that of an 'Abd (slave/servant) to Allah. While this implies total submission, Islam teaches that humans are born in a state of fitra (natural purity) and are not burdened by Adam's sin. A "slave" in this context is a free agent responsible for their own actions, capable of obeying God's laws without an inherent "stain".
Why a Redeemer is Needed (or Not)
The requirement for a redeemer depends on whether sin is viewed as a debt/stain or a mistake.
In Christianity (Redeemer Required):
Sin is an infinite offense against an infinitely holy God, creating a debt that humans (being finite and fallen) cannot pay. Only a perfect, divine-human mediator (Jesus) can bridge the gap by taking the punishment on behalf of the "children".
In Islam Sin is seen as a personal mistake or "forgetfulness" rather than an inherited corruption of nature. Because humans are born pure, they have the inherent capacity to repent directly. Allah is seen as "Oft-Forgiving," and sincerity in repentance is sufficient for salvation without a blood sacrifice or intermediary.
The Paraclete
In Christian theology, the Holy Spirit is identified as the Advocate (or Paraclete) sent by the Father. This role involves transformative work on the human heart and guidance in the believer's life.
• Writing on Stony Hearts: The imagery of removing a "heart of stone" and replacing it with a responsive "heart of flesh" comes from Ezekiel 36:26-27. Christians view this as the Holy Spirit's work of internal renewal, where God’s laws are written directly on the heart (as also promised in Jeremiah 31:33) to replace stubbornness with a desire for obedience.
Guiding in Levelled Ways: The Holy Spirit is described as a guide who directs believers toward truth and righteousness. Various biblical traditions emphasize this guidance as making paths straight or smooth:
John 14:26 identifies the Spirit as the Advocate who teaches and reminds believers of all things.
The Spirit is said to guide believers "down the straight and narrow" and "guide [their] steps" toward God's perfect will.
This guidance is viewed as a "miracle of grace" that makes it possible for followers to live according to God's commands in a way they could not on their own.
In the Quran, there is no single direct equivalent to the Christian concept of the Holy Spirit as the third person of a Trinity who dwells within all believers. However, several Quranic concepts and entities provide functional analogies for divine guidance, support, and the transformation of the human heart.
Ruh al-Qudus (The Holy Spirit)
The term Ruh al-Qudus (literally "Spirit of Holiness") appears in the Quran, though it is fundamentally different from the Christian concept:
Identification as Gabriel: Most Islamic scholars identify Ruh al-Qudus with the Archangel Gabriel (Jibreel).
Role in Guidance: Just as the Paraclete guides believers to truth, the Quran describes Ruh al-Qudus as the agent that "brought down" the revelation (the Quran) to the Prophet's heart to strengthen and guide believers.
Strengthening Prophets: The Quran explicitly states that God "supported" or "strengthened" Jesus (Isa) with the Ruh al-Qudus.
The Transformation of the Heart (Qalb)
The Christian Holy Spirit’s role in "transforming the human heart" finds a strong parallel in Islamic concepts of the Qalb (heart) and its relationship with God:
Al-Muqallib al-Qulub (The Turner of Hearts): One of God's attributes in Islamic tradition is the "Turner of Hearts". A famous Prophetic prayer asks, "O Turner of hearts, make my heart firm in Your religion".
Divine Support (Ayyad): The Quran (58:22) describes God strengthening true believers with a "Spirit from Himself" (Ruhun minhu) inscribed in their hearts, which provides internal moral strength and steadfastness.
Sakina (Tranquility): God is said to "send down" Sakina (divine tranquility) into the hearts of believers to strengthen their faith during times of trial.
The Prophet Muhammad as a "Paraclete"
In comparative theology, some Islamic scholars argue that the biblical "Paraclete" (Advocate) is an analogy for the Prophet Muhammad himself:
Eschatological Role: They interpret the promise of a "Comforter" or "Advocate" who will guide people "into all truth" (John 16:13) as a prophecy of Muhammad.
Legal/Social Advocate: Muhammad's role is seen as an advocate for the truth who brought a complete legal and spiritual code to guide humanity.
No comments:
Post a Comment