“And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islamic Monotheism with His Verses), except with such of them as do wrong, and say (to them): “We believe in that which has been revealed to us and revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah), and to Him we have submitted (as Muslims).” (Qur’an, Al-Ankabut 29:46)
Grace this year’s Season’s greetings with a present called Truth:
Al Muwahideen Al Islam
This post covers a few issues to do with the whole Christmas topic. First, as Muslims, is it OK to partake with the festivities to some capacity?
First off, as humans, we can do whatever we like. We all know this. But there are somethings that are good and are to be encouraged, and others that are bad and to be discouraged. However, as Muslims – that is, to be (good) Muslims – surely, there are certain parameters that govern these moral notions? We are, for instance, judged by Allah (Most High) according to our right conduct and wrong conduct and things inbetween.
So, coming right to it: Can we, as Muslims, partake with the Christmas festivities?
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There is a view of the world that designates ‘culture borrowing’ as the sole explanation as to why a later culture may contain features that mirrors or matches a pre-existing culture. Often this is the most probable or plausible explanation. Let us call this the ‘Negative-Material-Contingent’ explanation of cultural continuity, which utilizes solely secular or empirical evidences, attempting to find patterns and then make general deductions based on the material evidence available. Its blind-side is with the dearth of material evidence its generalisations will become wider and, therefore, more likely to be off-the-mark. Another blind-side is not only its delimitation to material evidence but its insistence to deny any explanation involving ‘genuine’ revelation. Such an explanation will never be factored-in as plausible, because this approach has no measuring tool to assess the veracity of such a truth-claim and its possibilities. (See ‘The Challenge of the Qur’an‘ for an example of an attempt to demonstrate in ‘Open’ secular terms, material evidences for revelation.)
The atheists talk (in this video) about the need for evidence(s) for God, which is a good and reasonable point. And because of a supposition that, “there is none”, they conclude: there is no God.
(See God Focussed or Self Focussed to see how Evidences for (or against) God can be (or can’t be) gleaned based on our perspectives. How can we be conclusive about the answer to this question? (See a later post, pending.) But the point that must be acknowledged is that there are evidences being proposed; not that there are no evidences for God.
ALLAH, Most Exalted, says:
“And on the earth are signs for the certain [in faith]
And in yourselves. Then will you not see?
And in the heaven is your provision and whatever you are promised.
Then by the Lord of the heaven and earth, indeed, it is truth – just as [sure as] it is that you are speaking.” (Qur’an, Adh-Dhariyat 51: 20-23)
To ‘St Paul’ something is now ‘a thing’ it seems. Continue reading
In this video, Mustafa Aykol talks about his book, ‘The Islamic Jesus’, where – amongst other things – he tracks the movement of the Early Jewish-Christian community. This is a must read for anyone interested in a scholarly account of the supposed ‘paradox’ in the (not-so?) surprising affinity from two divergent traditions: a) the up-to-date, historical analysis of that community and b) the normative Islamic presentation of early ‘Jewish-Christianity’, which it calls ‘Islam’ (literally translated as ‘The Revealed Way to Submit to only ALLAH [God]’).